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(Tbe %n\\e BtiGltsb Claselcg 



•:M [ED B\ 



LINDSAY TODD DAMON, A.B. 
Associate Professor of English in Brown Umversity 



Zlic XaF?e lenoUsb (Tlaesics 



THE PILGRIM'S PROGRESS 



BY 

JOHN BUN Y AN 



EDITP^D FOR SCHOOL USE 
BY 

GEORGE W. LATHAM 

BROWN UNIVERSITY 



CHICAGO 

SCOTT, FORESMAN AND COMPANY 

1006 



LIBRARY of CONGRESS 
Two Copies Received 

OCT 15 1906 

Copyright Entry 

CLASS Cl XXc, No. 

COPY B. 






COPYRIGHT, 1906 
BY SCOTT. FORESMAN AND COMPANY 



ROBERT O. LAW COMPANY. 
PRINTERS AND BINDERG, CHICAGO 



PREFACE 

This edition of The Pilgrivis Progress follows in 
the main the first edition of 1678. This is varied from 
in cases of obvious typographical errors, and in cases 
where Bunyan showed in later editions a distinct prefer- 
ence for a different reading or spelling. Consistency 
in spelling, punctuation, and in the use of italics and 
capital letters was not one of the virtues of Bunyan 
or his printers, and it could now be gained only by an 
unconscionable amount of tampering with the text. 
The result would be anything but representative of 
Bunyan 's methods of composition. For that reason 
it seemed desirable to leave the text substantially as it 
stands. The reader need not be surprised, therefore, 
to find rags spelled with two gr's or one, and persuade 
sometimes with a w and sometimes a u. 

The passages that first appeared in later editions 
]>ublished during Bunyan's lifetime are included in this 
edition, and a few passages and marginal comments 
that Bunyan dropped are retained. Attention is 
called to most of these places in the notes. 

It is hardly necessary to add that the notes are in- 
tcMided merely to explain the few diflSculties that a 
modern reader will find in the language of The Pilgrwis 
Progress. 



CONTENTS 

Page 

Preface I 

Introductiox : 

The Life of Bun y an 5 

The Pilgrim's Progress 16 

Bibliography 24 

The Authoh's Apology for his Book 27 

Text 35 

Notes 243 



INTRODUCTION 



THE LIFE OF BUNYAx\ 

John Bunyan was born in November, 1628, at Elstow, 
a little village about a mile south of Bedford in Bed- 
fordshire. His ancestors, who were in very humble 
circumstances, lived in Bedfordshire probably as early 
as the twelfth century; and the name, under various 
spellings, appears in the records of that county at 
intervals from that time until very recently. Thomas 
Bunyan, the grandfather of John, left at his death in 
1641 a small property, one-half of which he bequeathed 
to his son Thomas. This second Thomas, who was a 
maker and mender of pots and kettles, described him- 
self in certain documents as a brazier or tinker. He 
did not belong to the rather disreputable class of vagrant 
tinkers for whom seventeenth century literature ex- 
pressed great contempt, and who were usually of gypsy 
origin, but was a freeholder, settled permanently in 
Elstow and plying his trade in the neighboring towns 
and villages. The mother of John Bunyan, Margaret 
Bentley of Elstow, came from people of some substance 
and of a slightly higher social position than the Bun 
yans. 

The life of the family was a severe struggle with 
poverty. Bunyan's parents were able, nevertheless. 



IXTKODUCTION 

to send him to school. In his own won Is, "It pleased 
Grod to put it into their hearts to })ut nie to school, t<> 
learn me both to read and write." The only hook 
that we kno\\- of his readino* in childhood was the Life 
of Sir J5rr/.y of Southampton, })rohal)ly one of the 
cheap paniplhets known as chapbooks. This book 
was ever after in his mind the type of profane and 
worldly literature. Vse know very little of Ihuiyan's 
life during this j)eriod, but it is clear that the intensity 
of his inner life, even as a child, was extraordinary. 
He tells us that it was his delight "to be taken cap- 
tive by the devil at his will, being filled with all un- 
righteousness," and that he had few equals for his 
years 'M^oth for cursing, swearing, lyinir, and blas- 
pheming the holy name of God." At the same time, 
he was ''greatly afflicted and troubled with the thoughts 
of the fearful torments of hell-fire." Already he had 
begun to dream dreams and see visions. 

In 1644 his mother died, and within two months 
his father married again. This marriaire apparently 
caused an estrangement between father and son, and 
the son spent the three following years as a soldier. 
There is in Bunyan's works one allusion to his military 
service, and there are many ])assages which could not 
have been so realistically managed except for this 
experience, Init there is not a single line to indicate on 
which side he fought. This is the more remarkable 
when we remember that the issues in the English Civil 
War were as much religious as political. The fact is 
that Bunyan took very little interest in political (|ues- 
tions and literallv obeved tlu^ iniunction to render unto 



THE LIFE OF BUNYAX 7 

Caesar the things that are Caesar's. In the absence 
of direct proof Macaulay assumed, in his article on 
Bunyan in the Encyclopoedia Britannica, that Bunyan 
was on the side of Parliament. Froude, on the other 
hand, relying upon the facts that Bunyan's parents 
were adherents of the Established Church and that 
he himself was baptised in the parish church, felt sure 
that he was on the side of the King. There was really 
not a |)article of direct evidence on the subject until, 
a few years ago, the muster rolls of the garrison at 
Newport Pagnell were discovered. By them it was 
shown that Bunyan served under Sir Samuel Luke, 
a well-know^n Parliamentary commander, who is 
commonly supposed to be the original of Hudibras, 
the hero of Butler s celebrated satirical poem. What 
battles Bunyan engaged in under the leadership of Sir 
Samuel are entirely unknown, but there is a probability 
that he was present at the siege of Leicester. 

After leaving the army, probably in 1647 or 1648, 
Bunyan married, but no record of his marriage has yet 
been found, and both the Christian and the family 
name of his wife are unknown. It seems likely that 
she was not a native of Elstow. "This woman and I," 
says Bunyan, ''though we came together as poor as 
poor might be (not having so much household stuff as 
a dish or a spoon l)etwixt us both), yet this she had for 
her part, 'The Plain Man's Pathway to Heaven' and 
'The Practice of Piety.' " By means of these books 
and the assistance of his wife, he recovered the art of 
rea( hng, which he apparently had forgotten. He seems 
also to have r€\sumed his tinker's trade. In li)()5 his 



8 INTKODICTION 

anvil, stamped with his name and the date 1647, was 
found in a pile of rubbish at St. Neots, near Bedford. 

The four years following his marriage were the 
period of the intense spiritual struggles which Bunyan 
i-ecords in the autobiography, written many years 
later, entitled Grace Abounding. It was this experi- 
ence which made it possible for him to wTite The 
Pilgmiis Progress. His pathway to the New I>ife was 
the same that the Pilgrim trod. He knew the Valley 
of Humiliation, and the Valley of the Shadow of Death; 
he had lain in the dungeons of Doubtino- Castle; and 
he finally overcame Giant Despair. He felt himself to 
be a great sinner and constantly stood in fear of the 
wrath of God, yet many of the sins of which he accuses 
himself seem at least venial. One of his weaknesses 
was a fondness for playing the game of cat, especially 
on Sunday afternoons. He himself tells us how he 
overcame this: ''But the same day, as I was in the 
midst of a game at cat, and having struck it one blow 
from the hole, just as I was about to stiike it a second 
time, a voice did suddenly dart from heaven into my 
soul which said, 'Wilt thou leave thy sins and go to 
heaven, or have thy sins and go to hell? ' '' Another 
wovdliiness was a delight in ringing the bells in the 
tower of Elstow Church. His conscience troubled 
him in the matter, and he gave u]) the j^ractice, yet 
not without reluctance. "I would go to the steeple- 
house and look on, though I durst not ring, . . . but 
(juickly after I began to think how if one of the bells 
should fall? So after this I would yet go to see them 
ring, but would not go any farther than the steeple- 



THE LIFE OF BUNYAN 9 

door; but then it came into my head, how if tlie steeple 
itself should fall? And this thought . . . did contin- 
ually so shake my mind that I durst not stand at the 
steeple-door any longer, but was forced to flee for fear 
the steeple should fall upon my head." 

It w^as years before he found peace, but he was hel{)ed 
to it by intercourse with John Gifford, the pastor of an 
independent religious body in Bedford. During the 
Protectorate, this congregation occupied St. John's 
Church in Bedford, Gifford being in fact the rector of 
the parish.^ In 1653 Bunyan joined this body, although 

* This strange anomaly came about in tlie following way. With 
the success of the Parliamentary party and Cromwell, the Episcopal 
Church ceased to be the Established Church of P^ngland. The oppo- 
nents of Episcopacy agreed rather closely in their theological views, 
but they were divided into two factions on the question of church 
government. The Presbyterians, after abolishing the Bench of 
Bishops, favored a carefully constructed hierarchical system, such 
as is found to-day in the Scotch church or the American Presbyterian 
Church. The Congregationalists or Independents, on the other 
hand, preferred to allow each separate congregation to be supreme 
in the management of its own affairs. There were numerous 
other independent bodies, such as the Quakers and the Baptists, 
but they were not strong enough to be of any political importance. 
The Presbyterian party was strong in Parliament, and Presbyte- 
rianism became, nominally at any rate, the established religion. To 
many this new regime seemed only a shade less intolerant than the 
old Episcopal regime. It was, in fact, the despotism of the Presby- 
terian censorship which led Milton to write his Areopanitico, in 
defense of the freedom of the pres8. Milton, Cromwell, and the army 
generally, were not Presbyterians but Independents, and as Crom- 
well's influence grew dominant, Presbyterianism gave way to Inde- 
pendency. Cromwell even prevailed upon Parliament to accept the 
Toleration Order, which was intended to bring about the union of 
the two parties. Under this order there was no church government 
in any strict sense, and each congregation was allowed to choose its 
own minister and within certain limits to determine upon its own 
form of worship. The only restriction was that the government 
must be satisfied of the moral and intellectual fitness of the person 
nominated by a congregation to be its minister. State and Church 



10 IXTRODUCTIOX 

still living in Elstow, and two years later, having re- 
moved to Bedford, he was chosen a deacon in the church. 
He continued to employ himself as a tinker, but this 
new interest in the Bedford church must have come to 
be of paramount importance. His fervor and his power 
of expression, shown in extemporaneous exhortation, 
soon brought him into prominence among his co-reli- 
gionists, who formally recognized his "call to preach." 
This recognition was not a legal license, but Bunyan, 
nevertheless, was in the habit of preaching in the sur- 
rounding towns. As a result of this disregard of the 
law he was indicted in 1658. Apparently the indict- 
ment was not pressed, for there is no record of any 
trial or sentence. It is impossible to believe that Bun- 
yan desisted from preaching. 

Bunyan had been preaching a year when he became 
entangled in a controversy with the Quakers. These 
followers of the ''inner light," who believed that the 
individual conscience was the only safe guide to con- 
duct, seemed to some to disj)arage the written word. 
Bunyan, of course, believed the Bible to be literally 
the word of God. This controversy was the beginning 
of Bunyan's literary career. In 1656 appeared Some 
Gospel Truths Opened, in which, according to Off or, 
the editor of the most recent edition of Bunyan's com- 
plete works, Bunyan ''attacked the follies of the time, 

have never ])een so completely separated in England as during these 
years. The adherents of Episcopacy, however, found it wise to be 
quiescent. Thus it came about that Clifford's small independent 
body, which tradition has called Baptist, but which contemporary 
documents always speak of as Congregational, came into the posses- 
sion of St. John's Church and its revenues, and that John Giflford 
became its rector. 



THE LIFE OF BUNYAN 11 

exposed and condemned heresies without mercy." The 
pamphlet was answered by Edward Burroughs, a 
somewhat well-knoAvn Quaker of the time, who died 
six years later in prison at Newgate. Bunyan replied 
with a Vindication of Some Gospel Truths Opened. 
The title of his third book (1658), w^hich deals with the 
parable of Lazarus and the rich man, is highly charac- 
teristic; it is called, A Few Sighs from Hell, or the 
Groans of a Damned Soul; hy that poor and contemj)ti- 
hle servant of Jesus Christ, Johi Bunyan. For thirty 
years he continued to publish books with hardly any 
cessation, and he is one of the most vohuninous writers 
of his time. In most instances, Bunyan's books seem 
to have been built up from sermons that were origin- 
ally preached extemporaneously. 

1660 was the year of the Restoration, and in spite of 
the promises of toleration made by Charles, the old 
acts against the Nonconformists w^ere revived. Bed- 
fordshire had long . been a hot-bed of nonconformity, 
and the county magistrates in Quarter Sessions at Bed- 
ford entered upon the work of subjugation with ex- 
traordinary zeal. An order was issued for the restora- 
tion of the Prayer Book in all churches. One of the 
justices. Sir Francis Wingate, learned that Bunyan 
was intending to preach near the small village of Lower 
Samsall, and issued a warrant for his arrest. Bunyan 
might easily have escaped, but he felt that it was his 
duty to persevere. In the midst of the sermon the 
constable entered and arrested him. The following- 
day he appeared before Wingate. There was really 
nothing to charge him with, the Act of Uniformity, 



12 INTRODUCTION 

which required all public religious worship to be 
according to the Liturgy of the Church of England 
not being passed until over a year later. Nevertheless, 
Wingate committed Bunyan to Bedford Jail to await 
the next Quarter Sessions. 

At the Sessions, he was convicted under the unre- 
))ealed but almost forgotten ^'Conventicle Act" of 1593, 
of "perniciously abstaining from coming to church to 
hear divine service, and for being a common upholder 
of several unlawful meetings and conventicles to the 
great disturbance and distraction of the good subjects 
of this kingdom." The judgment of the court was 
that he must be taken back to jail for three months, 
and if then he ' 'should not submit to go to church and 
leave off preaching," he should be ''banished the 
realm." If found in the country after that, he should 
hang. The actual sentence was not executed. In- 
stead, Bunyan was kept in jail for twelve years. 

The twelve years' imprisonment was interrupted by 
an interval of a few weeks of freedom in 1666, and 
during the whole period the closeness of his confine- 
ment seems to have depended upon the disposition of 
his jailers. Sometimes he was allowed to go out to 
preach, and he was in the habit of preaching to audi- 
ences of forty and fifty within the jail. One of his 
visitors has told us that the books to which he had 
access were the Bible and Foxe s Booh of Martyrs. 
The greater part of his time while in jail must have 
been taken up with preaching and writing, but for the 
support of his family he made "long tagged laces." 

Many of Bunyan s books were written during these 



THE LIFE OF BUNYAN 13 

twelve years, and the tradition was that The Pilgrivis 
Progress was one of them, but it seems more likely that 
this famous book was ^^l'itten during a later imprison- 
ment. In 1666 was published the first edition of Gra<'e 
Abounding to the Chief of Sinners. This is Bunyan\s 
spiritual autobiography. It tells us surprisingly little 
about the external affairs of his career, but as a record of 
the inner life it is to be ranked with the Confessions of 
St. Augustine. In spite of its poverty in matters of fact, 
it remains the principal source of information in re- 
gard to Bunyans life up to the time of his imprisonment. 

In 1672 the long imprisonment came to an end. 
Charles 11. , in his eagerness to benefit the Catholics, 
had suspended all the statutes against the Noncon- 
formists. Bunyan received royal authority to preach 
and was called to the pastorate of the Bedford church, 
having been chosen for this office before his release. 
At the Restoration, St. John's Church had been re- 
turned to the Episcopalians, and the congregation now 
met in a barn belonging to one of its members. Dur- 
ing these years Bunyan enjoyed prosperity in his work, 
and his reputation extended as far as London, wheie 
great crowds gathered to hear him preach. Because 
of his habit of making many visits to places in the 
neighboring country, he gained in friendly jest the 
title of Bishop Bunyan. 

This comparative ease was not to last long, lu 
1675 the attitude of the government towards Noncon- 
formists changed, and many Hcenses to preach were 
withdrawn. In March of the following year, a war- 
rant was issued for the airest of Bunyan on the charge 



14 IMUUDUCTIOX 

of '^having preached to or teached at a Conventicle 
meeting or assembly under colour or pretense of 
exercise of religion in other manner than according to 
the Liturgie or Practice of the Church of England." 
He seems to have been imprisoned at this time for six 
months, probably in the tiny one-room jail on the 
bridge- over the River Ouse. Numerous engravings 
have made the cell and the bridoe familiar to millions 
of persons, and it Avas long thought that here was the 
scene of the twelve years' imprisonment. It seems 
more likely that Bunyan spent those years in the county 
jail in the central part of Bedford. There can be little 
doubt, however, that The PUgrinis Progress was writ- 
ten, in great part at any rate, in the bridge jail during 
this six months' imprisonment, and that to this extent 
the tradition is well founded. 

The Pilgrim's Progress, which ap))eared in 1678, be- 
came almost at once a popular book, and it made Bun- 
yan the best-known Nonconformist in England. His 
success led him to undertake other religious allegories. 
In 1G80 he brought out The Life and Death of Mr. Bad- 
man ^ which he intended to be the counterpart of The 
Pilgrim's Progress. The title indicates clearly enough 
the nature of the book. Because of its lack of vivacity 
anci the unpleasantness of the subject-matter it is not 
comparable with the earlier work. Two years later 
aj)peared The IIolij War, next to The Pilgrim's Prog- 
ress and perhai)s Grace Abounding, his most popular 
book. It is an account of the defense of the City of Man- 
soul against the atticks of the Devil. In writing this 
allegory, Bunvan's military experieuce was of immense 



THE LIFE OF BUNYAN 15 

value to him. In some respects it is more direct and. 
logical in plan than The Pilgrim's Progress, but it is 
decidedly infeiior to it in realism; one does not find 
oneself forgetting the allegory. But of this book Ma- 
caulay has said, "If there had been no Pilgrim's Prog- 
ress, The Lloly War would have been the first of 
religious allegories." 

During these later years Bunyan enjoyed immense 
influence, and his services were demanded in almost 
every part of England. He died August 31, 1688, in 
London, whither he had gone to effect a reconciliation 
between a father and a son. He was buried in Bun- 
hill Fields, Finsbury, the ''Campo Santo of the Dis- 
senters." 

A contemporary, whose identity is unknown, has 
left the following account of Bunyan's character and 
person : 

A BRIEF CHARACTER OF MR. JOHN BUNYAN 

''He appeared in countenance to be of a stern and 
rough temper, but in his conversation mild and affable ; 
not given to loquacity or much discourse in company, 
unless some urgent occasion required it ; observing never 
to boast of himself or his parts, but rather seem low in 
his own eyes, and submit himself to the judgment of 
others; abhorring lying and swearing, being just in all 
that lay in his power to his word, not seeming to re- 
venge injuries, loving to reconcile differences and make 
friendship with all; he had a shar]) c|uick eye, accom- 
plished with an excellent discerning of persons, being of 
good judgment and quick wit. As for his person, he 
was tall of stature, strong boned, though not corpulent, 
somewhat of a ruddy face, VN'ith sparkling eyes, wearin^^ 
his hair on his u])per lip, after the old British fashion; 



16 INTRODUCTION 

his hair redclisli, but in his latter days time had sprinkled 
it with grey; his nose well set, but not declining or bend- 
ing, and his mouth moderate large; his forehead some- 
thing high, and his habit always plain and modest. 
And thus we have impartially described the internal 
and external parts of a person whose death hath been 
much regretted — a person who had tried the smiles 
and frowns of time, not ))uffed up in prosperity noi- 
>haken in adversity, always holding the golden mean. 

In him at once did three great worthies shine 
Historian, poet, and a choice divine: 
Then let him rest in undisturbed dust, 
Until the resurrection of the just." 



THE PILGRniS PROGRESS^ 

Before Bunyan's death ten editions of The PUgnnis 
Progress had been published, and it was said by one of 
his intimate acquaintances that a hundred thousand 
copies had been sold, an extraordinary number when 
we take into account the comparative smallness of the 
reading class in those times. Although so many edi- 
tions of The Pilgrvns Progress were called for, includ- 
ing an American edition published in Boston in 1681, 

^ The Pilgrim's Progress consists of two parts. The first and 
more widely known, published in 1678, is printed in this book. The 
.second, published in 1684, describes the journey of Christian's wife 
and children from tlie City of Destruction to the Celestial City. They 
travel under the guidance of Mr. Great-heart, one of the best drawn 
of all the characters in the book, who with his ability to fight or to 
pray, as circumstances demand, might have been copied from almost 
any one of the commanders in Cromwell's army. In regard to this 
.second part critical opinions differ. Fronde called it "but a feeble 
reverberation of the first." Other critics, iiowever, have considered 
it that vara avvs. a successful sequel. 



THE PILGRIM'S PROGRESS 17 

yet of few books of the period are early editions so 
rare. Only five copies of the first edition are known 
to be in existence. The reason for this is that the 
people who bought copies of The Pilgrim s Progress 
bought them to read, and literally read them to pieces. 
At the same time the more ^cultivated readers seem 
to have been long inclined to look on the book askance. 
Addison spoke of Bunyan rather contemptuously, 
and Cowper thought it necessary to apologize for re- 
ferring to him. Yet there is plenty of evidence on 
the other side, as is shown by Dr. Johnson s state- 
ment that The Pilgrim s Progress was one of the few 
books that were not too Ipng for him. 

In Bunyan's own time it was a cause for amazement 
that an uneducated tinker could have written such a 
book as The Pilgrim's Progress, and he felt obliged to 
defend himself from the charge of plagiarism. At the 
end of his Holy War we find these lines referring to 
the more famous book: 

'^It came from my own heart, so to my head; 
And thence into my fingers trickled; 
Then to my pen, from whence immediately 
On paper I did dribble it daintily. 
Matter and manner too was all mine ow'^ 
Nor was it unto any mortal known, 
Till I had done it. Nor did any then 
By books, by wits, by tongues, or hand or pon 
Add five words to it, or write half a line 
Thereof; the whole and every whit is miiie." 

This would seem to settle the (juestion. Yet iVo»i 
the time when the book became a subject of inte?*<!,Nt 
to scholars, there has been consiJcrnble speculali'on 



18 INTRODUCTION 

as to the sources of the allegory. Dr. Johnson first 
cailevl attention to the similarity between the open- 
ing of The PiUjrim's Progress and the first lines of 
Dante's Inferno; and he thought that Bunvan might 
have read Spenser's Faerie Queene. The resemblance 
t'> Dante must be purely accidental, for, as Johnson 
adds, there was no translation of the Divine Comedy 
when Bunyan wrote; and the passages from the Faerie 
Qmene cited by recent c ritics in supj)ort of Johnson's 
am.jecture do not convince the unprejudiced reader 
that Bunyan made any use of S})enser s poem. Many 
other books have been suggested as j)Ossib!e sources, 
i>ut no single passage in The Pilgrim's Progress has 
l»een pointe.! out which seems clearly indebted to any- 
thing other than Bimyans own inyentiyeness or his 
knowledge of the Bible. ^ The conception of human 

^ A passible exception \o t]\\< assertion is the lyric in the Second 
Pttrt: 

"Who would truf \'alour see. 

Let him come hither, 

One here will constant be, 

Come wind, come weather. 

There's no discouragement 

Shall make him once relent 

His first avowed intent 

To be a pilgrim." 
It is liard to believe that this is not an echo ot the song in .4.s- You 
L-Orf^ It: 

"Under tlie greenwood tree. 

Who loves to lie with me 

And tune his merry note 

Unto the sweet bird's throat — 

0)me hither, come hither, come hither. 

Here shall he see 

No enemy 

But winter and rough weather." 
Of <*ourse, il is possible, and perhaps probable, tliat Bunyan was 
f««iiltar with the song without knowing anytliing about the play. 



THE PILGRIM'S PROGRESS 19 

life as a pilgrimage is one that might occur to any 
contemplative person, and long before Bunyan's time 
an enormous literature had grown up in which this 
notion is treated from numberless points of view.^ It 
had become a literary convention; yet it is improb- 
able that Bunyan had read or even heard of any of these 
books. Certainly time spent in reading them he would 
have considered wasted. The fact is that Bunyan 
cared nothing for literature as literature. He had the 
poet's mind and feeling, but for all that, he felt that 
the only concern of importance for a man was the 
saving of his soul. And he reached this conclusion 
early in life. It would be possible, with a fair degree 
of certainty, to make a list of all the books that Bunyan 
ever read. Almost the only one not distinctly religious 
in character would be Sir Bevis of Southampton, 
already mentioned as the only book we know him to 
have read as a child. 

There was one book, however, that he knew as 
hardly any other man in any age has known it — the 
Bible, His knowledge of it was not the scholar's 
knowledge, for he knew nothing of Greek and He- 
brew or even of such Biblical criticism as existed 
in his own day. What he had was a verbal knowl- 
edge of the English versions that was never at fault. 
Many stories are told of the readiness with which 
he could i)roduce apposite scriptural quotations, 
often to the confusion of much more learned men than 
himself. This intimacy with the Bibl(^ combined with 

' See Offer's Worki^ of John Bunyan, V^ol. Ill, for an account of 
many of these books. 



20 IXTRODUCTIOX 

€)ne other elenunt, is enough to account for the 
substance of The Pilgriins Progress. That other 
element is his profound acquaintance with the lustic 
and provincial life about him, and with the heart of 
the average man. 

From these sources come also two characteristics of 
Bunyans style that even the most cursory reader can- 
not fail to notice,— his constant use of the phraseology 
and the imagery of the Bible and the frequent occur- 
rence of provincial and colloquial expressions. Bun- 
van wrote the language as he heard it, and there is 
surprisingly little that is unfamiliar to a modern ear. 
^Nlany cf his expressions still survive in colloquial and 
illiterate usage; 'Mrownded," 'Svould a done it,' '*there 
is no turnings," have not yet disappeared from the lan- 
guage of daily life. ^lany other expressions and 
usages in The Pilgriins Progress that have apparently 
become unknown in England are stiil familiar in j)arts 
of America. There were readers who felt that this 
homeliness of diction involved a loss of dignity; but 
there can be little doubt that to most modern readers 
it is this very chai'acteristic that gives The Pilgriins 
Progress one of its greatest charms. 

But a racy and collo(|uial diction alone would not 
liave made Bunyan a great writer. His real achieve- 
ment is that he makes the reader see the thing that he 
describes. The vividness of the descriptive j)assages 
(they are usually sentences or merely jjhrases) in The 
Pilgrim's Progress has often been pointed out. It is 
the vividness that absolute sincerity combined with 
imagination is sure to eii'e( t. A study of these pas- 



THE PILGRIM'S PROGRESS 21 

sages will show that they reproduce .scenes from the 
Bible, as Bunyan understood them, ( r scenes from 
provincial and rural England. It was not necessar\' 
for him to go outside of his ovvu experience for the 
Slough of Despond, the Palace Beautiful, and Vanity 
Fair. None of them was far away from Bedford. In 
many respects Christian's joui-ney A\'as just such as any 
Bedfordshire countryman might have taken. The 
characters, too, are drawn from the life. Worldly 
Wiseman, By-Ends, Lord Hategood. and Christian 
himself would be recognize:! as faithful portraits. This 
does not mean, of course, that definite places and actual 
persons are re])resented in the book. Probably they 
are not. But both persons and places are typical of 
what Bunyan's readers were familiar with. This real- 
ism, this closeness to everyday life, undoubtedly has 
much to do with the immense vitality of the book. 

In addition to this power of representing vividly 
persons and places, Bunyan possessed t<» a high degree 
the ability to tell a story effectively. Xo prose writer who 
preceded him in English litei'ature, im'ess it be Malory, 
is to be compared with him in this i'es;)eet, and he an- 
ticipated Defoe and Swift in nuuiy of the devices which 
a generation later they adopted to liive reality to 
their tales. We find in all three tlu^ same minute- 
ness of detail, the same unconcerned colloquiidism, 
and the same ap|)arent a})sence of straining for elfect. 
For these reasons, some critics have calkrd Tlie Pil- 
f/nm\s' 7Vwy/Y'.v.v the first English novel, and many 
persons have read it soK^ly as a story of adventure. 

It should not l)e foi'L^ottcMi, howexcr, that Thr l^il- 



22 INTRODUCTION 

qrinis Prugre.ss is primarily a religious allegorv, and 
that in intention it is an exposition of the Protestant 
theory of the ])]an of salvation. As such, it is entirely 
surcessful, for f^oni no other book is it ])ossihle to 
o})tain vSO lucid an account of Puritan theology. Yet 
it is entirely free from narrow sectarianism, and there 
is nothing whatevei' about it that makes it the peculiar 
])ossession of any one Christian denomination. With 
the exception of lialf a dozen lines in regard to Giant 
Pope, there is notliing in The Pikjriins Procjress to 
which a Roman Catholic would take exception, and 
only the most exireme Anglicans have found it necessary 
to make alterations to adapt it to their purposes. When 
we take into account Bunvan's antecedents and sur- 
roundings, this total absence of fanaticism seems one 
of the most extraordinary things about the book. 

Another extraordinary feature is that the reader 
finds very little difficulty in the interpretation of the 
often rather intricate allegory. It is true that cer- 
tain places in the book are not easy reading, but 
they are usually places where the allegory is dropped 
altogether. Doubtless, manv readers have hurried 
over the long conversation with which Christian and 
Hopeful tried to enliven the passage through the 
Enchanted (yround. Sometimes, the allegorv does 
become hopelessly obscure, especially in the few 
instances where there is an allegory within the alle- 
gory, as in the account of the Bond Woman and 
Mount Sinai. It is ])ossible, too, as it is in the case of 
any allegorical work of considerable length, to discover 
inconsistencies. Por ( xample, Macaulay has jx)inted 



THE PILGRIM'S PROGRESS 23 

out that according to the plan of the allegory every 
mortal must cross the River of Death, yet Faithful is 
transported directly from Vanity Fair to the Celestial 
City. These are matters of small account. ^^If you 
were to polish it," said Coleridge, ''you would destroy 
at once the reality of the vision." 

It is easy to find flaws in any work. More signifi- 
cant is it to remember that The Pilgrim s Progress is a 
book which can be read with genuine interest long after 
the state of society of which it was the expression has 
passed away. The number of books of which this can 
be said with any degree of truth is indeed small. Mod- 
ern opinion would agree with Macaulay: ^'Though 
there were many clever men in England during the 
latter half of the seventeenth century, there were only 
two minds which possessed the imaginative faculty in 
a very eminent degree. One of these minds produced 
the Paradise Lost., the other The Pilgrim'' s Progress.*' 



:i-i iNTi{()i)r('Ti(>,\ 



BIBLIOGRAPHY 



■ The standard biooi-aj^liy is ''John Banyan, II u' Life, 
Times, and Work, by John Brown, D.D., Minister of 
the Biinyan Church at Bedford (London: Isbister and 
Co.),'' The edition of 1902 was largely rewritten, and 
includes many new facts in reo-ard to Bunyan's life. 
The book by Froude in the English Men of Letters 
Series, although occasionally inaccuj-ate, contains much 
suggestive and penetrating ciiticism of Bunyan's 
works. The reader will find there an interesting sinii- 
mary of Bunyan's theolo^n . 

More useful for general leference, however, is Canon 
A^enables' John Biniijan, in the Great Writers Series. 
There is in this book a carefully compiled bibliography. 
A recent book, John Bnuijan, by W. Hale White 
(Scribner's) contains some useful outlines of Bunyan's 
more important works. 

Every student of Bunyan should read Macaulay's 
Essay on Southey's edition of The Pilgrim's Progress, 
as well as his sketch of Bunyan contributed to the 
Encyclopaedia Briton n ica. 

The most elaborately annotated edition of The Pil- 
grim's Progress was edited for the Clarendon Press 
Scries by Canon ^'cnab!es. The volume contains both 
parts of The Pilgrim' s Progress, anil G rare Abounding. 



THE 

PILGRIM'S PROGRESS 



FROM 



THIS WORLD 



TO 

THAT WHICH IS TO COME 

DELIVERED UNDER THE SIMILITUDE OF A 

DREAM 

WHEREIN IS DISCOA^ERED 

THE MANNER OP HIS SETTING OUT, HIS DANGEROUS 

JOURNEY, AND SAFE ARRIVAT. AT THE 

DESIRED COUNTRY 

BY 

JOHN BUNYAN 
/ have used similitudes. Rosea 1:?. 10 



THE AUTHOR^S APOLOGY FOR HIS BOOK 

When at the first I took my Pen in hand 

Thus for to write, I did not understand- 
That I at all should make a little Book 

In such a mode; nay, I had undertook 
5 To make another, which when almost done, 

Before I was aw^are, I this begun. 

And thus it was: I writing of the Way 

And Race of Saints, in this our Gospel-day, 

Fell suddenly into an Allegory 
10 About their Journey, and the way to Glory, 

In more than t^venty things, which I set down; 

This done, I twenty more had in my Crown. 

And they again began to multiply, 

Like sparks that from the coals ot" fire do fly 
15 Nay then, thought I, if that you breed so fast, 

I'll put you by yourselves, lest you at last 

Should prove ad infinitum, and eat out 

The Book that I already am about. 
Well, so I did; but yet I did not think 
20 To shew to all the World my Pen and Ink 

In such a mode; I only thought to make 

I knew not what: nor did I undertake 

Thereby to please my neighbour; no not I, 

I did it mine own self to gratifie. 
25 Neither did I but vacant seasons spend 

In this my Scribble; nor did I intend 

But to divert myself in doing this, 

From worser thoughts which make me do amiss. 
Thus I set Pen to Paper with delight, 
30 And quickly had my thoughts in black and white. 

For having now my Method by the end, 

Still as I puird, it came; and so I penn'd 
27 



THE PILGRIM'S PROGRESS 

It down, until it came at last to ho 

For length and breadth the bigness which you see. 

Well, when I had thus put mine ends together, 
1 shewed them others, that I might see whether 
They would condemn them, or them justifie: 
And some said, Let them live; some, let them die. 
Some said, John, print it; others said, Not so: 
Some said. It might do good; others said, No 

Now was I in a straight, and did not see 
Which was the best thing to be done by me: 
At last I thought. Since you are thus divided. 
I print it will; and so the case decided. 

For, thought I, some I see would have it done. 
Though others in that Channel do not run. 
To prove then who advised for the best, 15 

Thus I thought fit to put it to the test. 

I further thought, if now I did deny 
Those that would have it thus, to gratifie. 
T did not know^ but hinder them I might 
Of that w^hich would to them be great delight. 20 

For those w^hich were not for its coming forth. 
I said to them. Offend you I am loth, 
Yet since your Brethren pleased with it be. 
Forbear to judge till you do further see. 
If that thou wilt not read, let it alone; ?5 

Some love the meat, some love to pick the bone: 
Yea, that I might them better palliate, 
I did too with them thus Expostulate: 
May I not write in such a stile as this? 
In such a method too, and yet not miss 30 

Mine end, thy good? why may it not be done? 
Dark Clouds brins; Waters when the bright bring none 
Yea, dark or bright, if they their Silver drops 
Cause to descend, the Earth, by yielding Crops. 
Gives praise to both, and carpet h not at either. 3.5 

But treasures up the Fruit they yield together; 
Yea, so mm mixes ])oth, that in her Frtiit 



THE AUTHOR/S APOLOGY 29 

None can distinguish this from that: they suit 

Her well; when hungry; but, if she be full, 

She spues out both, and makes their blessings null. 
You see the ways the Fisher-man doth take 
5 To catch the Fish; what Engins doth he make? 

Behold how he ingageth all his Wits; 

Also his Snares, Lines, Angles, Hooks, and Nets. 

Vet Fish there be, that neither Hook, nor Line, 

Nor Snare, nor Net, nor Engin can make thine; 
10 They must be grop't for, and be tickled too, 

Or they w411 not be catch't, w^hate're you do. 
How doth the Fowler seek to catch his Game 

By divers means, all which one cannot name? 

His Gun, his Nets, his Lime-twigs, Light, and Bell; 
15 He creeps, he goes, he stands; yea who can tell 

Of all his postures? Yet there's none of these 

Will make him master of what Fowls he please. 

Yea, he must Pipe and Whistle to catch this; 

Vet, if he does so, that Bird he will miss. 
20 If that a Pearl may in a Toad's-head dwell, 

And may be found too in an Oister-shell; 

If things that promise nothing do contain 

What better is than Gold; who will disdain, 

That have an inkling of it, there to look, 
25 That they may find it? Now my little Book 

(Though void of all those Paintings that may make 

It with this or the other man to take) 

Is not without those things that do excel 

What do in brave, but empty notions dwell, 
30 Well, yet I am not fully satisfied, 

That this >our Book will stand, when soundly try'd. 
Why, what's the matter? It is dark. What tho? 

But it is feigned. What of that I tro? 

Some men, by feigning words as dark as mine. 
35 Make truth to spangle, and its rays to shine. 

But they want solidness. Speak man thy mind. 

They drownd the weak; Metaphors make us blind. 



THK pilc;him's progress 

Solidity indeed becomes the Pen 
Of him that writeth things. Divine to men; 
But must I needs want solidness, because 
Ry Metaphors I speak".' Was not God's Laws 
His Gospel-Laws, in oldertime held forth 
By Types, Shadows, and Metaphors? Yet loth 
Will any sober man be to find fault 
With them, lest he be found for to assault 
The highest Wisdom. No. he rather stoops. 
And seeks to find out what by Pins and Loops. 10 

l^y Calves, and Sheep, by Heifers, and by Rams, 
By Birds, and Herbs, and by the blood of Lambs 
God speaketh to him. And happy is he 
That finds the light and grace that in them be. 

Be not too forward therefore to conclude 15 

That I want solidness, that I am rude: 
All things solid in shew not solid be; 
All things in Parables despise not we; 
Lest things most hurtful lightly we receive. 
And things that good are, of our souls bereave. 20 

My dark and cloudy words they do but hold 
The Truth, as Cabinets inclose the Gold. 

The prophets used much by Metaphors 
To set forth Truth; yea, whoso considers 
Christ, his Apostles too, shall plainly see, 25 

That Truths to this day in such Mantles be. 

Am I afraid to say that Holy Writ, 
Which for its Stile and Phrase puts down all Wit, 
Is everywhere so full of all these things. 
Dark Figures, Allegories? Yet there springs 30 

From that same Book that lustre, and those rayes 
Of light, that turns our darkest nights to days. 

Come, let my Carper to his Life now look. 
And find there darker lin^s than in my Book 
He findeth any; Yea, and let him know, 35 

That in his best things there are worse lines too. 

May we but stand before impartial men. 



THE AUTHOR'S APOLOGY 31 

To his poor One I durst adventure Ten, 

That they will take my meaning in these lines 

Far better than his lies in Silver Shrines. 

Come, Truth, although in Swadling-clouts, I find, 
6 Informs the Judgment, rectifies the Mind, 

Pleases the Understanding, makes the Will 

Submit; the Memory too it doth fill 

With what doth our Imagination please; 

Likewise it tends our troubles to appease. 
10 Sound words I know Timothy is to use, 

And old Wives' Fables he is to refuse; 

But yet grave Paul him nowhere doth forbid 

The use of Parables; in which lay hid 

That Gold, those Pearls, and precious stones that were 
15 Worth digging for, and that with greatest care. 
Let me add one word more. O man of God, 

Art thou offended? Dost thou wish I had 

Put forth my matter in another dress, 

Or that I had in things been more express? 
20 Three things let me propound, then I submit 

To those that are my betters, as is fit. 

1. I find not that I am deny'd the use 
Of this my method, so I no abuse 

Put on the Words, Things Readers, or be rude 
25 In handling Figure or Similitude, 

In application; but, all that I may, 

Seek the advance of Truth this or that way. 

Denyed, did I say? Nay, I have leave, 

(Example too, and that from them that have 
30 God better pleased, by their words or ways, 

Than any man that breatheth now-a-days) 

Thus to express my mind, thus to declare 

Things unto thee, that excellentest are. 

2. I find that men (as high as Trees) will write ^ 
35 Dialogue-wise; yet no man doth them slight 

For writing so. Indeed if they abuse 
Truth, cursed be they, and the craft they use 



32 THE PILGRIM'S PROGRESS 

To that intent; but yet let Truth be tree 

To make her salleys upon Thee and Me, 

Which way it pleases God. For who knows how, 

Better than he that taught us first to Plow, 

To guide our Mind and Pens for his Design? 5 

And he makes base things usher in Divine. 

3. I find that Holy Writ in many places 
Hath semblance with this method, where the cases 
Doth call for one thing, to set forth another; 
Use it I may then, and yet nothing smother 10 

Truth's golden Beams: nay, by this method may 
Make it cast forth its rayes as light as day. 

And now, before I do put up my Pen, 
I'll shew the profit of my Book, and then 
Commit both thee and it unto that hand 15 

That pulls the strong down and makes weak ones 

.stand. 
This Book it chaulketh out before thine eyes 
The man that seeks the everlasting Prize; « 
It shews you whence he comes, whither he got's, 20 

What he leaves undone, also what he does; 
It also shews you how he runs and runs, 
Till he unto the Gate of Glory comes. 

It shews too, who set out for life amain, 
As if the lasting Crown they would attain; 25 

Here also you may see the reason why 
They lose their labour, and like Fools do die. 

This Book will make a Tra^ ailer of thee, 
If by its Counsel thou wilt ruled be; 
It will direct thee to the Holy Land, 30 

If thou wilt its directions understand: 
Yea, it will make the sloathful active be; 
The blind also delightful things to see. 

Art thou for something rare and profitable? 
Wouldest thou see a Truth within a Fable? 35 

Art thou forgetful? Wouldest thou remember 
From New-year' s-daj/ to the last of December? 



THE AUTHOR'S APOLOGY 33 

Then read my fancies, they will stick like Burrs, 

And may be to the Helpless, Comforters. 
This Book is writ in such a Dialect 

As may the minds of listless men affect: 
6 It seems a novelty, and yet contains 

Nothing but sound and honest Gospel strains. 
Would'st thou diA^ert thyself from Melancholly? 

Would' st thou be pleasant, yet be far from folly? 

Would'st thou read Riddles, and their Explanation? 
10 Or else be drownded in thy Contemplation? 

Dost thou love picking meat? Or would'st thou see 

A man i' th' Clouds, and hear him speak to thee? 

Would'st thou be in a Dream, and yet not sleep? 

Or would'st thou in a moment laugh and weep? 
15 Wouldest thou lose thyself, and catch no harm, 

And find thyself again without a charm? 

Would'st read thyself, and read thou know'st not what,« 

And yet know whether thou art blest or not, 

By reading the same lines? O then come hither. 
20 And lay my Book, thy Head, and Heart together. 

JOHN BUNYAN. 



THE PILGRIM'S PROGRESS 



SIMILITUDE OF A DREAM. 



As I walk'd through the wilderness of this 
world, I lighted on a certain place where was a 
Denn, and I laid me down in that place to sleej); The Gaol. 
and as I slept, I dreamed a Dream. I dreamed, isa. 64:6. 
5 and behold 1 saw a Man cloathed with Raggs, Ps. 38:4. 

• • 1 ' 1 ' a o r • Hab. 2: 2. 

standing m a certam place, with his face from his Acts 16: 31. 
own house, a Book in his hand, and a great Bur- 
den upon his back. I looked, and saw^ him open 
the Book, and re^id therein; and as he read, he 

10 wept and trembled; and not being able longer to 

contain, he brake out with a lamentable cry, His outcry. 
saying. What shall I dof Acts 2: 37. 

In this plight therefore he went home, and 
refrained himself as long as he could, that his 

15 Wife and Children should not perceive his dis 
tress; but he could not be silent long, because 
that his trouble increased: wherefore at length 
he brake his mind to his Wife and Children; and 
thus he l)egan to talk to them: O my dear Wife, 

20 said he, and you the Children of my bowels, I 
your dear friend, am in myself undoiK^ by reason 

35 



30 THE PILGRIM'S PROGRESS 

of a Burden that lieth hard upon me; moreover, 
This world. I am for certain informed that this our City will 
be burned with fire from Heaven; in which fear- 
ful overthrow, both myself, with thee my ^Vife, 
. and you my sweet Babes, shall miserably come to 5 
ruin, except (the which yet I see not) some way 
He knew no of escapc cau bc fouud, whcrcby we may be 
r/yet. ^^^ delivered. At this his Relations were sore amazed ; 
not for that they believed that what he had said 
to them w^as true, but because they thought that lo 
some frenzy distemper had got into his head; 
therefore, it (irawing towards night, and they 
hoping that sleep might settle his brains, with all 
haste they got him to bed. But the night was 
as troublesome to him as the day; wherefore, 15 
instead of sleepino- he spent it in sighs and tears. 
So, when the morning was come, they would 
know how he did; he told them. Worse and worse: 
he also set to talking to them again, but they 
began to be hardened: they also thought to drive 20 
Carntti Physic away liis distemper by harsh and surly carriages 
to hiin; sometimes they would deride, sometimes 
they would chide, and sometimes they would 
quite neglect him. Wherefore he began to retire 
himself to his chamber, to pray for and pity them, 2.3 
and alst) to condole his own misery; he would also 
walk solitarily in the fields, s^metimes reading, 
and sometimes praying: and thus for some days 
he spent his time 

Now, I saw upon a \'\mi\ when he was walking 30 
in the fields, that he was, as hi' was wont, reading 



THE PILGRIM'S PK(JGRESS 3/ 

in his Book, and greatly distressed in his mind; 
and as he read, he burst out, as he had done be- 
fore, crying, What shall I do to be saved? Acte 16: so, 3U 
I saw also that he looked this way and that 
5 way, as if he would run; yet he stood still, because, 
as I perceived, he could not tell which way to go. ^ -r^^^yz.^zjt^y^Y' 
I looked then, and saw a man named Evangelist,"^ ^-^^ (y-^f 
coming to him, and asked. Wherefore dost thou 

oryf 

10 He answered, Sir, I perceive by the Book in my Heb. 9; 27. 
hand, that I am condemned to die, and after that Ezek. 22: W 
to come to Judgement, and I find that I am not 
willing to do the first, nor able to do the second. 
Then said Evangelist, Why not willing to die, 

15 since this life is attended with so many evils? The 

Man answered. Because I fear that this burden ^ \) 

that is upon my back will sink me lower than the \J/^^ 
Grave, and I shall fall into Tophet. And, Sir, if isa. 30: 38. 
I be not fit to go to Prison, I am not fit (I am sure) 

20 to go to Judgement, and from thence to Execu- 
tion; and the thoughts of these things make me 
cry. 

Then said Evangelist, if this be thy condition, convictioii of 
why standest thou still? He answered, Because I of fljine^ ' 

-'.5 know not whither to go. Then he gave him a 
Parclutirnt-roll, and there was written within, 
F/ij from the tvrath to come. Mart. ^■. i. 

■<'• Christian no sooner leaves the work), but meets 
Evangelist, who lovingly him greets, 
With Tidings of another; and doth show 
Him how to mount to that from this below. 



LGRIM'S PROGRESS 



»"ay to him 

^nnot be n--i 

a' 

M^iL 7: U 14. 
Ps. 119: 105. 
.'P*-! 1:19. 



Luke 14: 2b. 
C^n. 19: 17. 



They that tlv 
from the wrath 
to come are a 
<jaiing-Stock 
to the worid. 



Ob*iinate 
follow him 



The Man therefore read it, and, looking upon 
Eimigrli^f very carefully, said, Whither must I 
flyr Then said Eiruu/clht, pointing with his fin- 
ger over a very wide field. Do you see yonder 
iy>cf.rf.gate? The Man said, Xo. Then said 
the other. Do you see yonder shining Light? He 
said, I think I do. Then said Evangelisf, JCeep 
that Light in your eye. and go up directly thereto: 
so Shalt thou see the Gate; at which, when thou 
knockest, it shall be told thee what thou shalt do. 
So I saw in my Dream that the Man began to 
run. Xow he had not nm far from his own door, 
but hi> ^^•ife and Children, }>erceiving it. began to' 
cry after him to return: but the .Man put his fin- 
gers m his ears, and ran on, crvins. Life! Lijc! 
Eternal Life! So he looked not" behind Imn, but 
fled towards the middle of the Plain. 

The Xeighlx>urs also came out to see him run; 
and 35 he ran, some mocked, others threatneii. 
and some cried after him to return. And among 
those that did so. there were two that were resolve.1 
to fetch him back by forc^. The name of the one 
was Obstinate, and the name of the other Pliable. 
Xow by this time the :\Ian was got a gootl distance 
from them; but however they were resolve<l to 
pursue him; which they did, and in a little time 
they overtook him. Then said the Man. Xeigh- 
bours, wherefore are you come? Thev said, To 
perswade you to go back with us. But he said 
That can by no means be; you dwell, saifl he, in 
the Tity of Destniciion, the place also where I was 



10 



I 



15 



21 



25 



301 



18. 
Luke 15: 17. 



THE PILGRIM'S PROGRESS 39 

born, I see it to be so; and dying there, sooner oi 
later, you will sink lower than the Grave, into a 
place that burns with P'ire and Brimstone: be con- 
tent, good Neighbours, and go along with me. 
5 Obst, What, said Obstinate, and leave our 
friends and our comforts behind us! 

Chr, Yes, said Christian, for that was his 
name, because that all which you shall forsake is 2Cor. 4. 
not worthy to be comj)ared with a little of that that 
10 I am seeking to enjoy; and if you will go along 
with me, and hold it, you shall fare as I myself; for 
there where I* go, is enough and to spare: Come 
away, and prove my words. 

Obst. What are the things you seek, since you 
15 leave all the World to find them? 

Chr. I seek an Inheritance incorruptible , un- iPet. i:4. 
defiled, and that jadeth not away, and it is laid up 
in Heaven, and safe there, to be bestowed, at the 
time appointed, on them that diligently seek it. 
20 Read it so, if you will, in my Book. Heb. ii: ih. 

Obst. Tush, said Obstinate, away with youi- 
Book; will you go back with us or no? 

Ckr. No, not I, said the other, because I have Luke 9: 02. 
laid my hand to the Plow. 
25 Obst, Come then, Neighbour Pliable, let us 
turn again, and go home without him; there is a 
(•()m])any of these craz'd-headed Coxcombs, that, 
when they take a fancy by the end, are wiser in 
their own eyes than seven men that can render a 
30 Beasoii. 

PH. Then said P/iahle, Don't revile; if what 



40 



Christian 
and Obstinate 
pull for 
Pliable s 
soul. 

Heb. 9: 17-21; 
13:20, 21. 



Pliable con- 
tented to go 
with 
Christian. 



Obstinute 
goes railing 
back. 



THE PILGRIM'S PROGRESS 

the good Christian says is true, the things he looks 
after are better than ours; my heart inclines to go 
with my Neighbour. 

Obst What! more fools still? Be ruled by mv 
and go back; who knows w^hither such a brain- 5 
sick fellow will lead you? Go back, go back, and 
be wise. 

(7??-. Nay, but do thou come with me. Neigh- 
bour Pliable; there are such things to be had 
which I spoke of, and many more Glories besides. 10 
If you believe not me, read here in this Book, and 
for the truth of what is ex})rest therein, behold, 
all is confirmed by the blood of Him that 
made it. 

PH. Well, Neighbour Obstinate, said Pliable, 15 
1 begin to come to a point; I intend to go along 
with this good man, and to cast in my lot with 
him : but, my good Companion, do you know the 
way to this desired place? 

Chr. I am directed by a man, whose name is 20 
Evangelist, to speed me to a little Gate that is be- 
fore us, where we shall receive instruction about 
the way. 

Pli. Come then, good Neighbour, let us be 

K^ii^g- 25, 

Then they went both together. 

Obst. And I will go back t() my place, said 
Obstinate; I will be no companion of such missled 
fantastical fellows. 

Now I saw in my Dream, that when Obstinate 30 
was gone back, Christian and Pliable went tnlkino- 




THE PIJ.GRIiVrS PKOGHESS 41 

over the Plain; and thus they began their (lis- Talk between 

Christian nnd 
course. " PUnhle. 

Chr. Come, Neighbour Pliable, how do you 
do? I am glad you are perswaded to go along 
6 with me: Had even Obstinate himself but felt what 
1 have felt of the Powers and Terrours of what is 
yet unseen, he would not thus lightly have given 
us the back. 

PH. Come, Neighbour Christian, since there 
10 are none but us tw^o here, tell me now further what 
the things are, and how to be enjoyed, whither we 
are going? 

Chr. I can better ccniceive of them with my God's things 
Mind than speak of them with my Tongue : but 
1 5 yet, since you are desirous to know, I will read of 
them in my Book. 

PH. And do you think that the words of your 
Book are certainly true? 

Chr. Yes, verily; for it was made by Him that mus 1.2. 
20 cannot lye. 

PH. Well said; what things are they? 

Chr. There is an endless Kingdom to b<^ 
inhabited, and everlastino; life to be given isa. 45:i7. 

. I , . , T^. 1 P John 10: 27. 

US, that we may inhabit that Kmgdom tor 28, 20. 
25 ever. 

PH. Well said; and what else? 

Chr. There are Crowns of o-lory to be o:iven us, 2'i^m. 4: s. 

. ^i 1 .,11.. ,.1 I Rev. 3: 4. 

and Garments that will make us shine hke the Matt. 13: 43. 
Sun in the firmament of Heaven. 
.30 PH. This excellent; and what else? 

Chr. There shall be no more crying, nor sor- 



^2 THP: PILGRLM'S PROGRESS 

nexf'ih 17 ^'*^^' *^^^* ^^^' *^^^* ^^ owiuM- of the j)Ia('(' will wipe 
i^v. 2i: 4 n\\ tears from our eyes. 

Pli. And what company shall we have tJiere? 
Is:.. 6 2. Chr. There we shall he with Seraphims and 

Chenihlns, creatures that will dazzle your eyes to 5 
i^The^.4: ]ook on thcui : There also you shall meet with 
Rev. 5: 11. thousauds and ten thousands that have gone before 
us to that place; none of them are hurtful, but lov- 
ing and holy; every one walking in the sight of 
God, and standing in his ]:>resence with acceptance lo 

Rev' 14^-5 *^^ ^^^^'* ^^^ ^ ^^'^^^' *^^^^'^ ^^'^ ^'^^'^ ^^^ *'^^ Elders 
with their golden Crowns, there we shall see the 

Holy Virgins with their golden Harps, there we 

shall see men that by the World were cut in pieces, 

John 12:25. })urnt in flames, eaten of Beasts, drownded in the 15 
seas, for the love that they bare to the Lord of 

2 Cor. 5: 2-5. the placc, all well, and cloathed with Immortality 
as with a Garment. 

PIL The hearing of this is enough to ravish 
tjne's heart; but are these things to be enjoyed? 20 
How shall we get to be sharers hereof? 

isa.55:i,2. Chf. Thc Lord, the Governour of the coun- 

.lohn 7: 37. 1,7. 

John 6: 37. trey, hath recorded that m this Book; the substance 

Rev] 22! 17. of which is. If we be truly willing to have it, he will | i 

bestow it upon us freely. 25' 

Pli. Well, my good companion, glad am I to 
hear of these things; come on, Ic^t us mend our 
pace. 

Chr. 1 cannot go so fast as 1 would, by reason 

nf this Burden that is upon my back. 30 

Now I saw in my Dream, that just as they had 



THE PILGHIM'S PROGRESS 43 

ended this talk, they drew near to a very miry 

Shuqh, that was in the midst of the plain ; and The siough of 

"^ , . . Dispond. 

they, being heedless, did both fall suddenly mto 
the bogg. The name of the slough was Dis- 

5 poiid. Here, therefore, they wallowed for a time^ 
being grieviously bedaubed with the dirt ; and 
Christian, because of the Burden that was on 
his back began to sink in the mire. 

Pli. Then said Pliable, Ah, Neighbour Chris- 

tiaUy w^here are you now? 

Ch\ Truly, said Christian, I do not know. 
Pli. At that Pliable began to be offended, and 
angerly said to his fellow. Is this the happiness you 
have told me all this while of? If we have such 

5 ill speed at our first setting out, what may we 
expect twixt this and our Journey's end? May I 
get out again with my life, you shall possess the 
brave Country alone for me. And with that he it is not 
gave a desperate struggle or two, and got out of the PUabie. 

[) mire on that side of the Slough which was next to 
his own House: so away he went, and Christian 
saw him no more. 

Wherefore Christian was left to tumble in the Christian m 
Slough of Dispond alone: but still he endeav- stiUtoget 

5 oured to struggle to that side of the Slough his own Hous<'. 
that w^as still further from his own House, and 
next to the Wicket -gate; the which he did, but 
could not get out, because of the Burden that was 
upon his back. But I beheld in my Dream, that 

) a Man came to him, whose name was Help, and 
asked him, What he did there? 



44 



The Promises. 



Help lilts bim 



Ps. 40:2. 



What makes 
the Sloiierh of 
Dispond? 



ka. 35: 3. 4. 



THE PILGRIIVrS PROGRESS 

Chr. Sir, said Christian, I was bid to go this 
way by a man called Evangelist , who directed me 
also to yonder Gate, that I might esca])e the wrath 
to come; and as I was going thither, I fell in here. 

Help. But why did - you not look for the 5 
steps? 

Chr. Fear followed me so hard, that I fiel tlu' 
next way, and fell in. 

Help. Give me thy hand. So he gave him his 
hand, and he drew him out, and set him upon lu 
sound ground, and bid him go on his way. 

Then I stepped to him that pluckt him out, and 
said; Sir, wherefore, since over this place is the 
way from the City of Destruction to yonder Gate, 
is it that this Plat is not mended, that poor Trav- 15 
ellers might go thither with more security? And 
he said unto me, This miry Slough is such a place 
as cannot be mended ; it is the descent whither the 
scum and filth that attends conviction for sin 
doth continually run, and therefore it is called the 2 
Slough of Dispond; for still as the sinner is awak- 
ened about his lost condition, there ariseth in his 
soul many fears and doubts, and discouraging 
apprehensions, which all of them get together, and 
settle in this place: And this is the reason of the 2i 
badness of this ground. 

It is not the pleasure of the King that this place 
should remain so bad. His Labourers also have, 
by the direction of His Majesties Surveyors, been 
for above these sixteen hundred years imploy'd 3< 
about this patch of ground, if perhaps it might 






THE PILGRIM'S PROGRESS 45 

have been mended, yea, and to my knowledge, 
said he, here hath been swallowed up at least 
twenty thousand cart-loads, yea, millions of whole- 
some Instructions, that have at all seasons been 
5 brought from all places of the King's Dominions 
(and they that can tell say they are the best ma- 
terials to make good ground of the place), if so 
be it might have been mended, but it is the Slough 
of Dispond still, and so will be when they have 

10 done what they can. 

True, there are, by the direction of the Law- 
giver, certain good and substantial steps, placed The Promise? 
even through the very midst of this Slough; but at and acceptance 
such time as this place doth much spue out its filth, in Christ. 

15 as it doth against change of weather, these steps are i Sam. i2: 23. 
hardly seen; or if they be, men through the dizi- 
ness of their heads step besides ; and then they are 
bemired to purpose, notwithstanding the steps be 
there; but the ground is good when they are once 

20 got in at the Gate. 

Now I saw in mv Dream, that by this time Pliable gut 

,.,.,, , * 1 • 1 ' r-« 1 • home, and is 

rliabie was got home to his house again, bo his visited of his 
Neighbours came to visit him ; and some of them 
called him wise Man for coming back, and some 

25 called him Fool for hazarding himself with Chris- 
flan: others again did mock at his cowardliness, 
saying, Surely since you began to venture, I would 
not have been so base to have given out for a few Hie emcnaia- 
difficulties. So Pliable sat sneaking among them, at his return. 

:iO Rut at last he got more confidence, and then they 
all turned their tales, and began to deride poor 



THE PILGRIM'S PROGRESS 



Talk betwLxt 
Mr. Worldlj/ 
WisenMn 
and Christian. 

1 Cor. 7: 29. 



Christian behind his back. And tlius much con- 
cerning Pliable. 

Now as Christian was walking soUtarv by him- 
self, he espied one afar off cx)me crossing over the 
fie^d to meet him; and their hap was to meet just 5 
as they were crossing the way of each other. The 
gentleman's name that met him was Mr Worldhj 
Wiseman: he dwelt in the Town of Carnal Policy, 
a very great Town, and also hard by from whence 
Christian came. This man then meeting with lo 
Christian, and having some inckling of him, — for 
Christian s setting forth from the City of Destruc- 
tion was much noised abroad, not only in the Town 
where he dwelt, but also it began to be the town- 
talk in some other places, — Master Worldly Wise- lo 
man therefore, having some guess of him, by be- 
holding his laborious going, by observing his sighs 
and groans, and the like, began thus to enter into 
some talk with Christian. 

World. How now, good fellow, whither away 20 
after this burdened manner? 

Chr. A burdened manner indeed, as ever 1 
think poor creature had. And whereas you ask 
me, ]]^ hither aicay, I tell you, Sir, I am going to 
yonder Vvicket-gate before me; for there, as I am 25 
informed. I shall be put into a way to be rid of 
my heavy Burden. 

World. Hast thou a Wife and Children? • 

Chr. Yes, but I am so laden with this Burden, 
that I cannot take that pleasure in them as -^o 
formerly; methinks I am as if 1 had none. 



THE PII.GKIM'S PKOGHESS 47 

World. Wilt thou hearken tome if I j-ive thee 
counsel ? 

Ckr. If it be good, I wil], for I stand m n<.ed of 
good counsel. 

5 Wor^. I would a.lvi.se thee, then, that thou m.^oH.o, 
with all speed get thyself rid of thy Burden; for ZZZf' 
thou wilt never be settled in thy mind till then • ^''"■*"''"'- 
nor canst thou enjoy the benefits of the blessing 
which God hath bestowed upon thee till 
10 then. 

Chr. That is that which I seek for, even to be 
rid of this heavy Burden; but get it off myself, I 
cannot; nor is there any man in our countrv that 
can take it off my shoulders; therefore am I g-oing 
15 this way, as I told you, that I may be rid of my 
Burden. 

World. Who bid thee go this way to be rid of 
thy Burden? 

Ckr. A man that appeared to me to be a very 

20 great and honorable person; his name, as I remem- 
ber, is Evangelist. 

World. I beshrow hin. for his counsel; there is m,- r<.w<//„ 
not a more dangerous and troublesome way in the ItCi 
world than is that unto which he hath directed ' I^IiS^'"'''" 

26 thee; and that thou shalt find, if thou wilt be ruled 
by his counsel. Thou hast met with something 
(as I ijerceive) already; for I sec the dirt of the 
Slough of Dispond IS upon thee; but that Slough 
IS the beginning of the sorrows that do attend 

io those that go on in that way. Hear n.c, I am older 
than thou; thou art like to meet with, in the way 



1^ THK IMlAiHIM'S IM^KJHKSS 

wliicli thou p)ost, \VoarisonuMU\ss, Paintulnoss, 
llunuvr, Perils, Nakodnoss, Sword, Lions, Drair- 
ons, l>arknoss, and in a word, Death, and what 
not ! Those tliinixs are certainly trne, havin<x been 
eontirnied bv many tivstinioniivs. And wliy shonid 5 
a man so carelessly cast away himself, hy *:ivin*:: 
heed to a strano'er? 
liirtraim of (^Iif. Why, Sir, this l>nrd(Mi npon my hack is 

younn ini>re terrible to me than are all these thin<>\s which 

Christ i.iikv. , !.• 1 ii • 1 T * 

yon have mentione(l; nay, metlnnks 1 care not lO 
what I me(^t with in the way, so be I can also meet 
with deliverance from my Rnrden. 

World. How earnest thon by thy Hnrden at 
lirst? 

Chr. Hy readino- this Hook in my hand. ir> 

World. 1 thou<::ht so; and it is haj)j)ened nnto 
thee as to other weak men, who, meddlino: witli 
thinij:s too hio'h for them, do suddenly fall into thy 
tlistractions; which distractions do not only nnman 
men (as thine, 1 perceive, has done thee), bnt they 29 
rnn tlu^n npon despiM'ate ventnres, to obtain they 
know iu)t what. 

Chr. 1 know what I wonld obtain; it is ease for 
iny heavy burden. 

Wttrld. Hnt why wilt thou stn^k for easi^ this 25 
way, siH.^ino^ so many dangers attend it? Kspe- 
iially, since (hadst thon bnt patience to hear me) 
1 (X)nld direct thee to the obtainino^ of what thon 
di'sirest, withont the danoers that thon in this way 
wilt nm thyself into; yea, and the riMuedy is at :>o 
hand. Hesides, 1 will add, that instead of those 



Ill]-: iML(;i<i\rs rnofiKKHS 49 

(lang<;rs, tfiou sluilt meet with iiiucti .saf('ty, 
friondshif), and (•r)ntc)it. 

C7/T. Pniy, Sir, open this sc^rrc^t to inc;. 
World. W'hy in yonrh-r Villager (the vilhi^c- is 
r> nanujcl Morality) thc^rcMlwclls a G(mtl(;rnan vvliosc* 
name is Ler/alift/, a v(^ry jndirious nian, arul a man 
of a very good narnc^, tfiat lias skill to hel[) uic^n off' 
with such burdens as thine; are fnnn their shoul- 
d(Ts: yc^n, to n)y knowl(»d^(; he tiath donf; h <rreat 

M) deal of <i;ood this way; nv(;, ;ind Ix-sifles, he lifith 
skill to cure those; that arc; somewhat crazed in 
their wits with their burdens. To him, as I snid, 
thou mayest go, and be h<'ij>ed prescrntly. flis 
house; is not (juitc; a mile from this place, and if lie 

]r> should not be at home himself, he hath a |)r(;tty 
young man to his Son, whose name; is Civilifyj 
that can do it (to sp(;ak on) ris well as the old Ovw- 
tl(;man hims(;If ; th(;re, I say, thou mayest be eased 
of thy I>urd(;n; an(] if thou art not nn'nded to go 

20 l)ack to thy form(;r habitation, as indeed I would 
not wish thee, thou may(;st send for thy Wife and 
('hildren to thee to this village, where there are 
hous(\s now stand em|>ty, one of which thou 
mayest have at reasonable; rates; Provision is there 

25 also ch(;a[) and good; and that which will make 
thy life the; more ha|)py is, to Ix; sure th(;re thou 
shalt live l)y honest XeiLdibours, in ei-edit ;ind 
good fiishion. 

Now was (Jhrl.sfiaN soiiiewhat at a stand, but ('hr,»uan 

:i() presently he concluded, It this be true which this Mr Worldly 
(jentieman hath said, my wisivst course^ is t<> w(jr(k. 



rr, 



THE l^ILGHIM'S PROGRESS 



Muiint Sii(0-> 



Christian 
afraid that 
Mount Sinai 
would fall on 
bis bond. 

Ex. 19: It), IK 
Heb. 12.21. 



Evangelist 
findetb 
Christian 
under Mouni 
Sinai, and 
looketli severely 
upon liim. 



Evan0elifii 

icasons 
.ifresb witl 
Christior. 



way to this honest man's 



take his ad vice; and with that he thus farther 

spoke. 

C'hr. Sii', which is my 

house? 

World. Do you see yonder high Hill ? 

Chr. Yes, very well. 

World. By that Hill you must go, and the firsf 

house you come at is his. 

So Christian turned out of his way to go to Mr 

Legcditys house for help; but behold', when he was 
got now hard by the Hill, it seemed so high, and 
also that side of it that ^^'as next the wayside did 
hang so much over, that Christian was afraid to 
venture further, lest the Hill should fall on his 
head ; wherefore there he stood still, and he wot not 15 
what to do. Also his Burden noio seemed heavier 
to him than while he was in his ^^ av. There came 
also flashes of fii^e out of the Hill, that made Chris- 
tian afraid that he should be burned. Here there- 
fore he sweat and did quake for fear. And now 20 
he began to be sorry that he had taken Mr Wcrrldly 
Wisemmts counsel. And with that he saw Evan- 
gelist coming to meet him; at the sight also of 
whom he began to blush for shame. So Evan- 
grlist drew nearer and nearer; and coming up to 25 
him, he looked upon him with a severe and dread- 
ful counten.fince: and thus began to reason with 
Christiafi. 

Ecan. What doest thou here, ChriMian? said 
ht^• at which words Christian knew not what to 30 
answer; wlierefore at present he stood speechless 



THE PILGRIM'S PROGRESS ol 

before him. Then said Evangelist farther, Art 
not thou the man that I found crying without the 
walls of the City of Destructionf 
Chr. Yes, dear Sir, I am the man. 
5 Evan. Did I not direct thee the way to the little 
Wicket -gate? 

Chr. ^'es, dear Sir, said Christian. 
Evan. How is it then that thou art so quickly 
turned aside? for thou art now out of the way. 
10 Chr. I met with a Gentleman so soon as I had 
got over the Slough of Dispond, who perswaded 
me that I might, in the village before me, find a 
man that could take off my Burden. 
Evan. What was he? 
15 (^hr. He looked like a Gentleman, and talked 
much to me, and got me at last to yield; so I came 
hither: but when I beheld this Hill, and how it 
hangs over the way, I suddenly made a stand, lest 
it should fall on my head. 
20 Evan. What said that Gentleman to you? 

Chr. Why, he asked me whither I was going; 
and I told him. 

Evan. And what said he then? 
Chr. He asked me if I had a family; and I told 
23 him. But, said I, I am so loaden with the Burden 
that is on my back, that I cannot take pleasure in 
them as formerly. 

Eva72. And what said he then? 
(^hr. He bid me with spei^l get rid of my Bur- 
30 den; and I told him tvvas ease that I sought. 
And, said I, T am therefore going to vonder Gate, 



52 THE PILGRIM'S PROGRESS 

to receive further direction how I may get to the 
place of deliverance. So he said that he would 
shew me a better way, and short, not so attended 
with difficulties as the way, Sir, that you set me; 
which way, said he, will direct you to a Gentle- 
man's house that hath skill to take off these Bur- 
dens. So I believed him, and turned out of that 
way into this, if haply I might be soon eased of 
^ my Burden. But when I came to this place, and 

beheld things as they are, I stopped for fear (as 1 lo 
said) of danger: but I now know not what to do. 
Evan, Then, said Evangelist, stand still a little,' 
Heb. 12:25 that I may shew thee the words of God. So he 
stood trembling. Then said Evangelist, See that 
ye refuse not him that speaketh; for if they escaped ir> 
not who refused him that spake on Earth, much 
more shall not we escape, if we turn away from 
him that speaketh from Heaven. He said more- 
f^.l.. iO:;3s. over, Now^ the just shall live by faith: but if any 

man draws back, my soul shall have no pleasure 20 
in him. He also did thus apply them. Thou art 
the man that art running into this misery, thou 
hast begun to reject the counsel of the Most High, 
and to draw back thy foot from the way of peace, 
even almost to the hazarding of thy perdition. , 25 

Then (.^hn'stian^ ieW down at his foot as dead, 
crying, Wo is inr, for I am undone: At the sight of 

=^ When Chri.stiaiis unto Carnal Men give ear, 
Out of their way they go and pay for 't dear 
For Master Worldly Wisinian can but shew 
A Saint the way to Bondnjtre and to Wo. 



I 
I 



THE PILGRIM'S PHOUHE8S 5:3 

which, Evangel isi caught him by the right hand, Matt. 12: 31. 
saying, All manner of sin and blasphemies shall 
be forgiven unto men; be not faithless, but believ- 
ing. Then did Christian again a little revive^ 

5 and stood up trembling, as at first, before Evan- 
gelisi. 

Then Evangelist proceeded, saying, Give more 
earnest heed to the things that I ohall tell thee of, 
I will now shew^ thee who it was that deluded thee, 

10 and who it was also to wliom he sent thee. The 

man that met thee is one Worldly Wiseman, and i^^r Worldly 

• 1 1 • 1 Wiseman 

rightly IS he so called: partly because he savoureth described by 

^ '^ ^ . Evangelist. 

only the doctrine of this world, (therefore he 
always goes to the Tow^n of Morality to church); Oai. 6: 12. 
15 and partly because he loveth that doctrine best, 
for it saveth him from the Cross. And because 
he is of this carnal temper, therefore he seeketh Evangelist 

, .1 1 • 1 . XT .1 discovers the 

to prevent my ways, though right. JNow there deceit of 
are three things in this mans counsel that thou Wise^tan. 
?o must utterly abhor. 

1. His turning thee out of the way. 

2. His labouring to render the Cross odious to 
thee. 

3. And his setting thy feet in that way that 
?5 leadeth unto the administration of Death. 

First, Thou must abhor his turning thee out of 
the way; yea, and thine own consenting thereto: 
because this is to reject the counsel of God for 
the sake of the counsel of a Worldly Wiseman. 
io The Lord says. Strive to enter in at the strait gate, Luke 13: 2a. 
the gate to which I sent thee; for strait is tJie gate "^ ''^^' ^^ 



54 THE PILGRIM'S PROGRESS 

that lead eth unto life, and few there be that find it. 
From this little Wicket-gate, and from the way 
thereto, hath this wicked man turned thee, to the 
bringing of thee amiost to destruction; hate there- 
fore his turning thee out of the way, and abhor 5 
thyself for- hearkening to him. 

Secondly, Thou must abhor his labouring to 

render the Cross odious unto thee; for thou art to 

prefer it before the treasures of Egypt. Besides, 

Htrb. 11:25,26. the King of glory hath told thee, that he thai will 1 

John 12: 25. savc his life shall lose it: and He that comes after 

Nfatt. 10: 39. ' i • p , 

1 ;kt-i4:20. him, and hates not his father, and mother, and 
wife, and children, and brethren, and sisters, yea 
and his ow^n hfe also, he cannot be my Disciple. 
I say therefore, for a man to labour to perswadc^ 15 
thee, that that shall be thy death, without which, 
the Truth hath said, thou canst not have eternal 
life, this doctrine thou must abhor. 

Thirdly, Thou must hate his setting of thy feet 
in the way that leadeth to the ministration of 2 
death. And for this thou must consider to whom 
he sent thee, and also how unable that person was 
to deliver thee from thy Burden, 

He to whom thou wast sent for ease, being by 

ihv name Legality, is the Son of the Bond-woman 2i 

which now is, and is in bondage with her children ; 
and is in a mystery this Mount Sinai, which thou 
hast feared will fall on thy head. Now if she 
with her children are in bondage, how canst thou 

Gal. 4 21 ->?. expect by them to be made free? This Legality M 
therefore is not able t(^ set thee free from thv Bur- 



THE PILGRIM'S PROGRESS 55 

den. No man ^^ as as yet ever rid of his Burden 
by him; no, nor ever is like to be: ye cannot be 
justified by the Works of the Law; for by the deeds 
of the Law no man living can be rid of his Burden : 
5 therefore, Mr Worldly Wiseman is an alien, and 
Mr Legality a cheat; and for liis son Civility, 
notwithstanding his simpering looks, he is but a 
hypocrite and cannot help thee. Believe me, 
there is nothing in all this noise, that thou hast 

10 heard of this sottish man, but a design to beguile 
thee of thy Salvation, by turning thee from the 
Avay in which I had set thee. After this Evangelist 
called aloud to the Heavens for confirmation of 
what he had said ; and with that there came words 

15 and fire out of the Mountain under which poor 
Christian stood, that made the hair of his flesh 
stand. The words were thus pronounced, A.s rnu. 3:io. 
many as are of the works of the Law are under the 
curse; for it is written, Cursed is every one that 

20 continueth not in all things which are loriUen in 
the Book of the Laio to do them. 

Now Christian looked for nothing but death, 
.and began to cry out lamentably, even cursing the 
time in which he met with Mr Worldly Wiseman, 

25 still calling himself a thousand fools for hearken- 
ing to his counsel : he also was greatly ashamed to 
think that this Gentleman's arguments, flowing 
only from the flesh, should have that prevalency 
with him as to cause him to forsake the right way. 

30 This done, he applied himself again to Evangelist 
in words and s(Mise as follows. 



5() 



THE PILGRIM'S PROGRESS 



Christian 
enquired if 
he may yet l)o 
hapi-y. 



Evungelist 
.fi>ni forte him. 

Ps. 2: 12. 



N*:.tt. i 



C/2,r. Sir, what think you? Is there hopes? 
May I now go back and go up to the Wicket-gate? 
Shall I not be abandoned for this? and sent back 
from thence ashamed ? I am sorry I have heark- 
ened to this man's counsel: but may my sin be 5 
forgiven? 

Evan. Then said Evangelist to him", Thy sin is 
very great, for by it thou hast committed two evils : 
thou hast forsaken the way that is good, to tread 
in forbidden paths; yet will the man of the Gate 
receive thee, for he has good-will for men; only, 
said he, take heed that thou turn not aside again, 
lest thou perish from the way, when his wrath is 
kindled but a little. Then did Christian address 
himself to go back; and Evangelist , after he had li 
kissed him, gave him one smile, and bid him God 
speed. So he went on with haste, neither spake 
he to any man by the way; nor if any man asked 
him^ would he vouchsafe them an answer. He 
went like one that was all the while treading on 20 
forbidden ground, and could by no means think 
himself safe, till again he was got into the way 
which he left to follow Mr Worldly Wisevmns 
counsel. So in process of time Christian got up 
to the Gate. Now over the Gate there was written, 25 
Knock and it shall be opefied unto you. He knocked 
therefore* more than once or twice, saying, 

* He that will enter in must first without 
Stand knocking at the Gate, nor need he doubt 
That^ is a knocker but to enter in; 
For God can love him and forgive his sin. 



1 The antecedent of that is he in the preceding line. 



THE PILGRIM'S PROGRESS o7 

May I now enter here? Will he within 
Open to sorry me, though I have bin 
An undeserving Rebel? Then shall I 
Not fail to sing his lasting praise on high. 

5 . At last there came a grave Person to the Gate 
named Good-willy who asked Who was there? and 
whence he came? and what he would have? 

Chr, Here is a poor burdened sinner. 1 come 
from the City of Destruction, but am going to 

10 Mount ZioUy that I may be delivered from the 
wrath to come. I would therefore, Sir, since I 
am informed that by this Gate is the way thither, 
know if you are willing to let me in. 

Good-will, I am willing with all my heart, said The Gate will 

15 he; and with that he opened the Gate. broken-hearted 

r^ -, /-iT • ' . . I , sinners. 

bo when Christian was stepping m, the other 
gave him a pull. Then said Christian , What 
means that? The other told him, A little dis- 
tance from this Gate, there is erected a strong 
20 Castle, of which Beelzebub is the Captain; from 
thence both he and they that are with him shoot 
arrows at those that come up to this Gate, if haply Satan envi.s 

IIP! • rr^i ^^^^ ^^^^ 

they may dye before thev can enter m. Then enter the 

' Str'Ut G'ltt' 

said Christiany I rejoyce and tremble. So when 

•iTiT p 1 r^ 111* Christian 

^5 he was got m, the Man ot the Gate asked him, entered the 
Vvho directed him thither i' and trombUni;. 

Chr. Evangelist bid mc come hither and knock 
(as I did); and he said that you. Sir, would tell mc 
what I must do. 

io Good-will. An o])e3) door is set before thee, nnd inik Utuven 

Good-mil find 

no man can shut it. Chn'fitian. 



58 



THE PILGRIM'S PROGKESS 



A man may 
have company 
when he sets 
out for Heaven, 
and yet go 
thither alone. 



Chr. Now I ix^o'in to reap the benefits of my 
hazards. 

Good-unll. I^iit how is it that you came alone? 

Chr. Because none of my Neia'hbours saw their 
danger, as I saw mine. 5 

Good-will. Did any of them know of your 
coming? 

Chr. Yes, my Wife and Chil(h*en saw me at 
the first, and called after me to turn again; also 
some of my Neighbours stood crying and calling la 
after me to return ; but I put my fingers in my ears, 
and so came on my way. 

Good-wiU. But did none of them follow you, 
to persw^ade you to go back? 

Chr. Yes, both Obstinate and Pliable; imt is 
when they saw that they could not prevail, Obsti- 
nate went railing back, but Pliable came with me 
a little way. 

Good-will. But why did he not come 
through ? 2^ 

Chr. We indeed came both together, until we 
came at the Slow^ of Dispoud, into the which we 
also suddenly fell. And then was my Neighbour 
Pliable discouraged, and would not venture fur- 
ther. Wherefore getting out again on that side 25 
next to his owm house, he told me I should possess 
the brave countrey alone for him; so lie went his 
way, and I came mine: he after Obstinate, and I 
to this Gate. 

Good-will. Then said Good- willy Alas, poor so 
man, is the cce'estial Glory of so small esteem 



THE PILGR1M\S PH()GHP:S8 o9 

with him, that he c'ounteth it not worth riinriing 
the hazards of a few difficulties to obtain it? 

Chr. Truly, said Christian, I have said the 
truth of Pliable, and if I should also say all the Chnst-tan 

1 1» • • 11 • " 1 accuseth hkn- 

5 truth 01 myseli, it will appear there is no better- self before the 

. . " , . . , . rry ' i man at the 

iiient twixt him and myseit. 1 is true, he went Gate. 
I)aek to his own house, but I also turnc 1 aside to 
go in the way of death, being persuailed thereto 
by the carnal arguments of one Mr Worldly Wise- 

man. 

Good-ivilL O, did he light upon you? Whati 
he would have had you a sought for ease at the 
hands of Mr Legality. They are both of them a 
very cheat. But did you take his counsel? 

5 Chr. Yes, as far as I durst: I went to find out 

Mr Legality, until I thought that the Mountain 

that stands by his house would have fallen upon 

my head; wherefore there I was forced to stop. 

Good-will. That Mountain has been the death 

of many, and will be the death of many more; 
'tis well you escaped being by it dashed in pieces. 
Chr. Why truly T do not know what had be- 
come of me there, had not Kvangelist happily met 
me again, as I was musing in the midst of my 

5 dumps; but 'twas Gods mercy that he came to 
me agahi, for else 1 had never come hither. But 
now I am come, such a one as I am, more fit in- 
deed for death by that Mountain than thus to 
stand talking with my T/ord ; but ( ), what a favour 

is this to me, thnt yet 1 iwn n linitt(Nl c^ntnuue 
here. 



(HI 



THK PIL(;HIM'S PKOGKKSv^ 



1 IK 37 



Chi'istian 

comforted 

again. 

Christian 
ilirected yet on 
hi? way. 

Christian 
.nfraid of losing 
his way. 

Mrttt. 7: 14. 



Christian 
weary of his 
burden. 



There Li no 
deliverance 
from the guilt 
and burden of 
•sin, but by 
the Death and 
Blood of Cbri<5t. 



Good-will. Wv make no objections a^'ain.st anv, 
notwithstaiulin;^' all that thev have done before 
they come hither, tliey in no wi.se are east ont; and 
therefore, ^'ood Cltrlsfian, come a little way with 
me, and I will teach thee ahont the way thou nnist 
go. Look ])efore thee; dost thou see this narrow 
way? THAl^ is the way thou nnist <i\>; it was 
cast uj) })y the Patriarchs, Prophets, (Christ, and 
his Apostles; and it is as straight as a rule can 
make it: This is the way thou must go. 

Chr. But said Christian, Is then^ no turninirs 
nor windings, by which a Stranger may lose the 
way? 

Good-ivilL Yes, there are many ways butt 
down upon this, and they are crooked and wide: ir, 
But thus thou mayest distinouish the right from 
the wrong, that only ))ein<>' straight and narrow. 

Then I saw in my dream, that Christian asked 
him further If he could not help him off* with liis 
Burden that was upon his back; for as yet he had 20 
not got rid thereof, nor could he by any means get 
it off without hel{). 

He told him, As to thy Burden, be content to 
bear it, until thou comest to the place of Deliver- 
ance; for there it will fall from thy back itself. 2:. 

Then Christian began to gird up his loins, and 
to address himself to his Journey. So the other 
told him, that by that he was gone some distance 
from tlie Gate, he would come at the House of the 
Interpreter, at whose door he should knock, and 30 
he would shew him excellent thinos. Then 



THE PILGRIM'S PROGRESS 61 

Christian took his leave of his Friend, and he 
again bid him God speed. 

Then he went on till he came at the House of the Christian 
Interpreter, where he knocked over and over; at House of the 

ItI t€TT>V€t€T 

5 last one came to the door, and asked Who was 
there? 

Chr. Sir, here is a Travailler, who was bid by 
an acquaintance of the Good-man of this house 
to call here for my profit ; I would therefore speak 

10 with the Master of the House. So he called for the 
Master of the house, who after a little time came 
to Christian, and asked him what he would 
have? 

Chr. Sir, said Christian, I am a man that am 

15 come from the City of Destruction, and am going 
to the Mount Zion; and I was told by the Man 
that stands at the Gate, at the head of this way, 
that if I called here, you would shew me excellent 
things, such as would be an help to me in my Heisenter- 

j ' tained. 

20 Journey. 

Inter, Then said the Interpreter, Come in, I 
will shew thee that which will be profitable to thee. 
So he commanded his man to light the Candle, illumination. 
and bid Christian follow him : so he had him into 

25 a private room, and bid his man open a door; the 
which when he had done. Christian saw the Pic- 
ture of a very grave Person hang up against the 
wall; and this was the fashion of it. It had eyes Christian 
lift up to Heaven, the best of Books in his hand, Picture. 

HO the Law of Truth was written upon his lips, the 
World was behind liis back. It stood as if it 



62 



THE PILGHIM'.S PHOGUESS 



The fashion 
of the 
Picture. 

1 Cor. 4: 15. 
Gal. 4- 19. 



The meanmg 
of the Picture. 



Why he 
shewed him 
the Picture 
first 



pleaded with men, and a Crown of Gold did hano- 
over his head. 

Chr. Then said Christian, What means this? 

Infer. The ]Man whose Picture this is, is one 
of a thousand; he can beget Children, travel in 5 
birth w ith Children, and nurse them himself w^hen 
they are born. And whereas thou seest him with 
his eyes lift up to Heaven, the best of Books in 
his hand, and the I^aw of Truth writ on his lips, it 
is to shew thee that his work is to know and unfold i( 
dark things to sinners; even as also thou seest him 
stand as if he pleaded with Men; and whereas 
thou seest the World as cast behind him, and that 
a Crown hangs over his head, that is to shew thee 
that slighting and despising the things that are 15 | 
present, for the love that he hath to his Master's 
service, he is sure in the world that comes next I 
to have Glory for his reward. Now, said the 
Interpreter, I have shewed thee this Picture first 
because the Man whose Picture this is, is the 20 
only man whom the Lord of the place whither 
thou art going hath authorized to be thy Guide 
in all difficult places thou mayest meet with in 
the way; wherefore take good heed to what 1 
have shew^ed thee, and bear well in thy mind 2, 
what thou hast seen, lest in thy Journey thou 
meet with some that pretend to lead thee right, 
but their way goes down to death. 

Then he took him by the hand, and led him 
into a very large Parlour that was full of dust, 30 
because never swc^pt; the which after he had 



I 



THE PILGRIM'S PROGRESS 63 

reviewed a little while, the Interpreter called for 
a man to sweep. Now when he began to sweep, 
the dust began so abundantly to fly about, that 
Christian had almost therewith been choaketJ. 
5 Then said the Interpreter to a Damsel that stood 
by, Bring hither the Water, and sprinkle the 
Room; the which when she had done, it was swe])t 
and cleansed with pleasure. 

Chr. Then said Christian, What means this? 

10 Inter, The Interpreter answered, This Parlour 
is the heart of a man that was never sanctified 
by the sweet Grace of the Gospel : the dust is his 
Original Sin and inward Corruptions that have 
defiled the whole Man. He that began to sweep 

<i5 at first, is the Law; but She that brought water, 
and did sprinkle it, is the Gospel. Now, whereas 
thou sawest that so soon as the first began to sweep, 
the dust did so fly about that the Room by him 
could not be cleansed, but that thou wast almost 

'^0 choaked therewith; this is to shew thee, that the 

Law, instead of cleansing the heart (by its work- Rom. 7:0. 
ing) from sin, doth revive, put strength into, and i cor. i5-5t). 
increase it in the soul, even as it doth discover and ''"^ ' 
forbid it, but doth not give power to subdue. 

'.^5 Again as thou sawest the Damsel sprinkle the 
room with Water, upon which it was cleansed 
with pleasure; this is to shew thee, that when the 
(jospel comes in the sweet and precious influences 
thereof to the heart, then I say, even as thou sawest John 15. 3. 

io the Damsel lay the dust by sprinkling the floor A(tsi5:9.' 
with Water, so is sin vanquished and subdued, .lohnirr lit ^ ' 



w 



THE PILGRIM'S PROGRESS 



He shewed 
him Passion 
:md Patience. 



Passion will 
have all now. 



Patience is 
for waiting. 



Passion h&s 
his desire, 



And quickly 
hwishes all 
;uvav. 



The matter 
expounded. 



and the soul made clean, through the Faith of it, 
and consequently fit for the King of Glory to 
inhabit. 

I saw moreover in my Dream, that the Inter- 
preter took him by the hand, and had him into a 
little room, Avhere sat two little Children, each one 
in his chair. The name of the eldest was Passion, 
and the name of the other Patience. Passion 
seemed to be much discontent; but Patience was 
very quiet. Then Christian asked, What is the 
reason of the discontent of Passion? The Inter- 
preter answered, The Governour of them w^ould 
have him stay for his best things till the beginning 
of the next year; but he will have all now; but 
Patience is willing to wait. 

Then I saw that one came to Passion, and 
brought him a bag of Treasure, and poured it 
down at his feet, the which he took up and rejoyced 
therein; and withall, laughed Patience to scorn. 
But I beheld but a while, and he had lavished all 
away, and had nothing left him but Rags. 

Chr. Then said Christian to the Interpreter, 
Expound this matter more fully to me. 

Inter. So he said. These two Lads are Figures; 
Passion, of the Men of this World; and Patience, 
of the Men of that which is to come; for as here 
thou seest, Passion will have all now this year, 
that is to say, in this world ; so are the men of this 
world : they must have all their good things now, 
they cannot stay till next year, that is, until the 
next world, for their portion of good. That prov- 



10 



\ 



25 



3( 



THE PILGRIM'S PKOCIHEvSS 65 

erb, A Bird in the Hand is worth two in the Bush, The Worldly 
IS of more authority with them than are all the Bird in the 

. hand. 

Divine testimonies of the good of the Worid to 
come. But as thou sawest that he had quickly 
5 lavished all away, and had presently left him 
nothing but Raggs; so w^ill it be with all such 
Men at the end of this World. 

Chr, Then said Christian, Now I see that 
Patience has the best wisdom, and that upon Patience 

' ^ had the best 

10 many accounts. 1. Because he stays for the ^sdom. 
best things. 2. And also because he will have 
the Glory of 'his, when the other has nothing but 
Raggs. 

Inter. Nay, you may add another, to wit, the 

15 glory of the next world will never wear out; but 
these are suddenly gone. Therefore Passion had 
not so much reason to laugh at Patience, because 
he had his good things first, as Patience will have 
to laugh at Passion, because he had his best things 

20 last; for first must give place to last, because last Thinesthat 
must have his time to come : but last gives place give phico: but 
to nothing; for there is not another to succeed. areiTistar- 
He therefore that hath his portion first, must needs 
have a time to spend it ; but he that hath his 

25 portion last, must have it lastingly; therefore 

it is said of Dives, In thy Lijethnc thou re- DivesW^^ 
ceivedst thy good things, and likewise Lazarus things first. 
evil things; but now he is comforted, and thov art 
tormented. 

30 Chr. Then I perceive *t is not best to covet 
things that now are, but to wait for things to come. 



66 THE PILGRIMS PROGRESS 



Tlie6ffit 

s are but 



Inter. You say the Truth: For the things which 
are seen are Temporal; buf the things thai are not 
iSSiraL jfeen ore Eternal. But though this be so, yet 

2t>^ 4 i«i since things present and our fleshly appetite are 
such near neighbours one to another; and, again, 5 
because things to come and carnal sense are such 
strangers one to another: therefore it b that the 
first of these so suddenly fall into amity, and that 
distance is so c*ontinued between the second. 

Then I saw in my Dream that the Interpreter lo 
took Christian by the hand, and leti him into a 
place where was a Fire burning against a Wall, 
and one standing by it, always casting much water 
upon it, to quench it: yet did the Fire bum higher 
and hotter. 

Tlien said Christian, What means this? 

Tlie Interpreter answered. This Fire is the work 
of Grace that is wrought in the heart; he that 
casts Water upon it, to extinguish and put it out, 
is the Devil; but in that thou seest the Fire not- 
withstanding burn higher and hotter, thou shalt 
also see the reason of that. So he had liim about 
to the backside of the wall, where he saw a man 
i^-ith a vessel of Oil in his hand, of the which he 
did also continually cast (but secretly) into the 2 
Fire. 

Tlien said Christian, What means this? 

The Interpreter answered. This is Christ, who 
continually, with the Oil rf his Grace, maintains 
2 Cc*. 12: 9. the work already begim in the heart : by the means a 
of which, notwithstanding what the DeWl can 



THE PILGRIM'S PROGRESS 67 

do, the souls of his people prove gracious still. 
And in that thou sawest that the man stood behind 
the Wall to maintain the Fire, this is to teach thee 
that it is hard for the tempted to see how this work 
5 of Grace is maintained in the soul. 

I saw also that the Interpreter took him again 
by the hand, and led him into a pleasant place, 
where was builded a stately Palace, beautiful to 
behold; at the sight of which Christian was greatly 

(10 delighted: he saw also upon the top thereof, cer- 
tain Persons walking, who were cloathed all in 
gold. 

Then said Christian, May we go in thither? 
Then the Interpreter took him, and led him up 

,15 toward the door of the Palace; and behold, at 
the door stood a great company of men, as 
desirous to go in, but durst not. There also sat 
a Man at a little distance from the door, at a table- 
side, with a Book and his Inkhorn before him, 

20 to take the name of him that should enter therein. 
He saw also, that in the door-way stood many men 
in armour to keep it, being resolved to do the men 
that would enter what hurt and mischief they 
could. Now was Christian somewhat in a maze. 

2o At last, when every man started back for fear of 
the armed men. Christian saw a man of a very 
stout countenance come up to the man that sat The Valiant 
there to write, saying. Set down my name, Sir: the 
which when he had done, he saw the man draw 

30 his Sword, and put an Helmet upon his head, and 
rush toward the door upon the armed men, who 



68 THE PILGRIM'S PROGRESS 

Acts 14: 22. laid upon him with deadly force; but the man, not 
at all discouraged, fell to cutting and hacking 
most fiercely. So after he had received and 
given many wounds to those that attempted to 
keep him out, he cut his way through them all, 5 
and pressed forward into the Palace, at which 
there was a pleasant voice heard from those that 
were within, even of those that walked upon 
the top of the Palace, saying: 

Come in, Come in; lO 

Eternal Glory thou shalt win. 

So he went in, and was cloathed with such Gar- . 
ments as they. Then Christian smiled, and said, I 
I think verily I know the meaning of this. i 

Now, said Christian, let me go hence. Nay is 
stay, said the Interpreter, till I have shewed thee 
Defipair like an a little morc, and after that thou shalt ^o on thv 

iron Cage. o i i o . 

way. bo he took him by the hand again, and led 
him into a very dark room, where there sat a Man 
in an Iron Cage. 20 

Now the Man, to look on, seemed very sad; he 
sat with his eyes looking down to the ground, his 
hands folded together; and he sighed as if he 
would break his heart. Then said Christian, 
What means this? At which the Interpreter bid 2^ 
him talk with the Man. 

Then said Christian to the ^hm, AVhat art thou? 
The Man answered, I am what I was not once. 

Chr. What wast thou once? 
Luke 8: 13. Man, The Man said, I was once a fair and 30 

flourishing Professor, both in mine own eyes, and 



THE PILGRIM'S PROGRESS 66 

also in the eyes of others; I once was, as I thought, 
fair for the Coelestial City, and had then even joy 
at the thoughts that I should get thither. 
Chr. Well, but what art thou now? 
5 Man. I am now a man of Despair, and am 
shut up in it, as in this Iron Cage. I cannot get 
out; O now I cannot. 

Chr, But how camest thou in this condi- 
tion? 

10 Man. I left off to watch and be sober; I laid 
the reins upon the neck of my lusts; I sinned 
against the light of the Word and the goodness of 
God; I have grieved the Spirit, and he is gone; I 
tempted the Devil, and he is come to me; I have 

15 provoked God to anger, and he has left me; 1 have 
so hardened my heart, that I cannot repent. 

Then said Christian to the Interpreter, But is 
there no hopes for such a man as this? Ask him, 
said the Interpreter. 

20 Chr. Then said Christian, Is there no liope, 
but you must be kept in the Iron Cage of Despair? 
Man. No, none at all. 

Chr. Why? The Son of the Blessed is very 
pitiful. 

25 Man. I have crucified him to myself afresh, I 
have despised his Person, I have despised his 
Righteousness, I have counted his Blood an uii- Heb 0:o. 
holy thing; I have done despite to the Spirit of ^^''^^ ^^- ^-^• 
Grace. Therefore I have shut myself out of all Hot.. lO: l>s, 29. 

30 the Promises, and there now remains to m(^ 
nothino: but threatnings, dreadful threatniiigs, 



THE PILGRIM'S PROGRESS 

fearfvl threatnings of certain Judgement which 
shall devour me as an Adversary. 

Inter. For what did you bring yourself into 
this condition? 

Man. For the Lusts, Pleasures, and Profits of 5 
this World; in the enjoMnent of which I did then 
promise myself much delight; but now every one 
of those things also bite me, and gnaw me like a 
burnino; worm. 

Inter. But canst thou not now repent and turn? lo 

Man. God hath denied me repentance: his 
Word gives me no encouragement to believe; yea, 
himself hath shut me up in this Iron Cage; nor can 
all the men in the world let me out. O Eternity ! 
Eternity! how shall I grapple with the misery that 15 
I must meet with in Eternity! 

hiter. Then said the Interpreter to Christian, 
LfCt this man's misery be remembered by thee, 
and be an everlasting caution to thee. 

Chr. Well, said Christian, this is fearful; God 20 
help me to watch and be sober, and to pray that 
I may shun the cause of this man's misery. Sir, 
is it not time for me to go on my way now? 

Inter. Tarry till I shall shew thee one thing 
more, and then thou shalt go on thy way. 25 

So he took Christian by the hand again, and 
led him into a Chamber, where there was one ris- 
ing out of bed; and as he put on his Payment, he 
shook and trembled. Then said Christian, Why 
doth this man thus tremble? The Interpreter 30 
then bid him tell to Christian the reason of his so 



THE PILGRIIVrS PROGRESS 71 

doing. So he began and said, This night, as I 
was in my sleep, I dreamed, and behold the 
Heavens grew exceeding black; also it thundred 
and lightned in most fearful wise, that it put me 
5 into an Agony; so I looked up in my Dream, and 
saw the Clouds rack at an unusual rate, upon i Cor. 15: 52. 
which I heard a great sound of a Trumpet, and Jude 15. 

. 2 Thes« 1 • 8 

saw also a Man sit upon a Cloud, attended with John 5: 28. 
the thousands of Heaven; they were all in flaming isa.'26:'2i. 

10 fire, also the Heavens w^as on a burning flame. I Ps/50": 1-3. '" 
heard then a Voice saying, Arise ye Dead, and 
come to Judgement; and with that the Rocks rent, 
the Graves opened, and the Dead that were 
therein came forth. Some of them were exceed- 

15 ing glad, and looked upward; and some sought to 
hide themselves under the INIountains. Then I 
saw the Man that sat upon the Cloud open the 
Book, and bid the World draw near. Yet there 
was, by reason of a fierce Flame which issued out 

20 and came from before him, a convenient distance 
betwixt him and them, as betwixt the Judge and 
the Prisoners at the bar. I heard it also pro- 
claimed to them that attended on the ]Man that 
sat on the Cloud, Gather together the Tares, the Mai. 3:2, 3. 

25 Chaff, and Stubble, and cast them into the burn lug Matt. 3": 12. ' 
Lake. And with thatj the bottomless pit opened, Mai 4: 1'. 
just whereabout I stood ; out of the mouth of which 
there came in an abundant manner, Smoak and 
Coals of fire, with hideous noises. It was also said 

30 to the same persons, Gather my Wheat into my Luke 3: 17. 
Garner. And with that I saw many catch't up 17. 



7'> 



THE PILGRIM'S PROGRESS 



and carried away into the Clouds, but I was left 
behind. I also sought to hide myself, but I eould 
RoDL 2: 14, 16. not, for the Man that sat upon the Cloud still 
kept his eye upon me: my sins also came into 
my mind; and my Conscience did accuse me on 6 
every side. Upon this I aw^aked from my slee]). 

Clir. But what was it that made you so fraid 
of this sight? 

Ma7i, Why, I thought that the day of Judge- 
ment was come, and that I was not ready for it : lo 
but this frighted me most, that the Angels 
gathered up several, and left me behind; also the 
pit of Hell opened her mouth just where I stood: 
my Conscience too within afflicted me; and as 1 
thought, the Judge had always his eye upon me, i5 
shewing indignation in his countenance. 

Then said the Interpreter to Christian ^ Hast 
thou considered all these things? 

Ckr. Yes, and they put me in hope and 
fear. 20 

Inter. V\'ell, keep all things so in thy mind that 
they may be as a Goad in thy sides, to prick thee 
forward in the way thou must go. Then Chris- 
tian began to gird up his loins, and to address him- 
self to his Journey. Then said the Interpreter, 25 
The Comforter be always with thee, good Chris- 
tian, to miide thee in the wav that leads to the 
City. So Christian went on his way, saying, 

Here have I seen things rare and profitable; 

Things pleasant, dreadful, things to make me stable 30 

In what T have began to take in hand; 



THE PILGRIM'S PROGRESS 73 

Then let me think on them, and understand 
Wherefore they shew'd me was, and let me be 
Thankful, O good Interpreter, to thee. 

Now I saw in my Dream, that the highway up 
5 which Christian was to go was fenced on either 
side with a Wall, and that Wall is called Salvation, isa. 26: i. 
Up this way therefore did burdened Christian 
run, but not without great difficulty, because of the 
load on his back. 

10 He ran thus till he came at a place somewhat 
ascending, and upon that place stood a Cross, and 
a little below in the bottom, a Sepulcher. So I 
saw in my Dream, that, just as Christian came up 
with the Cross, his Burden loosed from off his 

15 shoulders, and fell from off his back, and began 
to tumble, and so continued to do, till it came to 
the mouth of the Sepulcher, where it fell in, and 
I saw it no more.* 

Then was Christian glad and lightsome, and wiienGod 

20 said with a merry heart. He hath given me rest by our guilt and 
his sorrow, and life by his death. Then he stood are as those 
still awhile to look and wonder; for it was very joy. ^ 
surprising to him, that the sight of the Cross Zoch. 12 : 10. 
should thus ease him of his Burden. He looked 

25 therefore, and looked again, even till the springs 
that were in his head sent the waters down his 
cheeks. Now as he stood looking and weeping, 

* Who's this; the Pilgrim, How! 'tis very truo 
Old things are past away, all's become new. 
Strange! he's another man upon my word, 
They be fine feiithers that make a fine Bird. 



74 THE PILGRIM'S PROGRESS 

behold three Shinino; Ones came to him and 

sahited him with Peace he fo thee; so the first said 

to him, Thy sins he forgiven: the second stript 

Mark 2: 5. liim of his Rao's, and clothed him with change of 

Zech. 3: 4. . ^ . , . ^ 

Eph. 1: 13. Raiment; the third also set a mark in his forehead, 6 
and gave him a Roll with a Seal upon it, which 
he bid him look on as he ran, and that he should 
give it in at the Coelestial Gate. So they went 
their way. Then Christian gave three leaps for 
joy, and went out singing, lo 

Thus far did I come loaden with my sin; 
A Christian Xor could Ought ease the grief that I was in 

Xne!°?ta Till I came hither: What a place is this! 

God doth give Must here be the beginning of my bhss? 

of his heart. Must here the Burden fall from off my back? 16 

Must here the strings that bound it to me crack? 

Blest Cross! blest Sepulcher! blest rather be 

The Man that there was put to shame for me. 

I saw then in my Dream that he went on thus. 
Simple, even until he came at a bottom, where he saw, a 20 

Sloth, a.nd „ -\rr» 

Presump- little out ot the wav, three Men fast asleep, with 
fetters upon their heels. The name of the one 
was Simple, another Sloth, and the third Pre- 
sumption. 

Christian then seeing them lie in this case, went 25 
to them, if perad venture he might aw^ake them, 

Prov. 23: 34. and crycd. You are like them that sleep on the top 
of a Mast, for the Dead Sea is under you, a Gulf 
that hath no bottom. Awake therefore and come 
away; be willing also, and I will help you off with so 

1 Pet. 5:8. your Irons. He also told them. If he that goeth 
about like a roaring Lion conies by, you will cer- 



THE PILGRIM^S PROGRESS 75 

tainly become a prey to his teeth. With that they 
lookt upon him, and began to reply in this sort: 
Simple said, I see no danger; Sloth said, Yet a little There t, no 

. perswnsion 

more sleep: and Presumption said, Every Fatt win do, if 
5 must stand upon nis own bottom. And so they lay not the eyes. 
down to sleep again, and Christian went on his 
way. 

Yet was he troubled to think that men in that 
danger should so little esteem the kindness of hira 

10 that so freely offered to help them, both by awak- 
ening of them, counselling of them, and projff'ering 
to help them off with their Irons. And as he was 
troubled thereabout, he espied two Men come 
tumbling over the wall, on the left hand of the 

15 narrow way; and they made up apace to him. 
The name of the one was Formalist, and the name 
of the other Ilypocrisie. So, as I said, they drew 
u{) unto him, who thus entered with them into 
discourse. 

20 Chr. Gentlemen, Whence came you, and Christian 

I . , , , Q talked with 

whither do you go.'' them. 

Form, and Hyp. We were born in the land of 

Vain-glory, and are going for praise to Mount 

Sion. 
25 Chr. W^hy came you not in at the Gate which 

standeth at the beginning of the Way? Know 

you not that it is WTitten, That he that covieiJi not John lO: i. 

in by the Door, but climbeth up some other way, the 

same is a Thief and a Robber? 
30 Form, and Hyp. They said. That to go to the 

(xate for entrance was by all their countrvmen 



76 



THE PILGRIM'S PROGRESS 



They that 
come into the 
way, but not 
V'y the door, 
thiuk that 
they can say 
something in 
vindication Qf 
their own 
Practice. 



counted too far about; and that therefore their 
usual way was to make a short cut of it, and to 
cHmb over the wall, as they had done. 

Chr, But will it not be counted a Trespass 
against the I^ord of the City* whither we are 6 
}x>und, thus to violate his revealed will? 

Form, and Hup- They told him. That as for 
that, he needed not to trouble his head thereabout; 
for what they did they had custom for; and could 
produce, if need \\ere, Testimony that would ic 
witness it for more than a thousand years. 

Chr. But, said Christian, will your practice 
stand a Trial at Law? m 

Form, and Uyp- They told him. That cus- 
tom, it being of so long a standing as above a U 
thousand years, would doubtless now be admit- 
ted as a thing legal by an impartial Judge; and 
besides, said they, so be Ave get into the way, w^hat's 
matter w^hich way we get in? If we are in, 
we are in; thou art but in the way, who, as we :& 
perceive, came in at the Gate; and we are also 
in the way, that came tumbling over the wall; 
wherein now is thy condition better than 
ours? 

Chr. 1 walk by the Rule of my Master; you 21 
walk by the rude working of your fancies. You are 
counted thieves already, by the Lord of the way; 
therefore I doubt you will not be found true men 
at the end of the way. You come in by yourselves, 
without his direction; and shall go out by your- 31 
selves, without his mercy. 



THE PILGRIM'S PROGRESS 77 

To this they made hhn but little answer; only 
they bid him look to him.self. Then I saw that 
they went on every man in his way, without much 
conference one with another; save that these two 
5 men told Christian, That as to Laics and Ordi- 
nances; they doubted not but they should as con- 
scientiously do them as he. Therefore, said thev, 
we see not wherein thou differest from us but by 
the Coat that is on thy back, which was, as we 
3 tro, given thee by some of thy Neighbours, to 
hide the shame of thy nakedness. 

Chr. By Laws and Ordinances you will not be Oai. 2: le. 
saved, since you came not in by the door. And 
as for this Coat that is on my back, it was given me 
15 by the Lord of the place whither I go; and that, 

as you say, to cover my nakedness with. And I christian 
take it as a token of his kindness to me, for I had Ws^Colt on 
nothing but rags before. And besides, thus I fs^comfo^r/ 
comfort myself as I go: Surely, think I, when I i^comfort^ed' 
20 come to the gate of the City, the Lord thereof ^^rk'^A^ 
will know me for good, since I have his Coat on 
my back; a Coat that he gave me freely in the day 
tiiat he stript me of my rags. I have moreover a 
Mark in my forehead, of which perhaps you have 
25 taken no notice, which one of my Lord's most 
intimate associates fixed there in the day that my 
Burden fell off my shoulders. I will tell you 
moreover, that I had then given me a Roll sealed, 
to comfort me by reading as I go in the way; I was 
30 also bid to give it in at the Ccelcstial Gate, in 
token of my certain going in after it; all which 



hi? TJoll. 



7S 



THE PILGRIM'S PROGRESS 



Christian 
has talk with 
himself. 



He comes to 
the Hill 
Difficulty, 



Isa. 49: 10. 



things I doubt you want, and want them because 
you came not in at the Gate. 

To these things they gave him no answer; only 
they looked upon each other and laughed. Thoi 
I saw that they went on all, save that Christian 5 
kept before, who had no more talk but with him- 
self, and that sometimes sighingly, and sometimes 
comfortably; also he would be often reading in 
the Roll that one of the Shining Ones gave him, 
by which he was refreshed. 

I beheld then, that they all went on till they 
came to the foot of an Hill, at the bottom of which 
was a Spring. There w^as also in the same place 
two other ways besides that which came straight 
from the Gate; one turned to the left hand, and 15 
the other to the right, at the bottom of the Hill; 
but the narrow way lay right up the Hill, and the 
name of the going up the side of the Hill is called 
Difficulty. Christian now^ went to the Spring, and 
drank thereof to refresh himself, and then began 2 
to go up the Hill, saying. 

This Hill, though high, I covet to ascend, 

The difficulty will not me offend; 

For I perceive the way to life lies here: 

Come, pluck up, Heart, let's neither faint nor fear; 2 

Better, tho' difficult, the right way to go. 

Than wrong, though easie, where the end is wo. 

The other two also came to the foot of the Hill; 
but when they saw that the Hill w^as steep and 
high, and that there was two other ways to go, and si 
supposing also that these two ways might meet 



THE PILGRIM'S PROGRESS 79 

again with that up which Christian went, on the 
other side of the Hill ; therefore they were resolved 
to go in those ways. Now the name of one of 
those ways was Danger, and the name of the other The danger of 
5 was Destruction. So the one took the way which of^e way! 
is called Danger, which led him into a great Wood; 
and the other took directly up the way to Destruc- 
tion, which led him into a wide field, full of dark 
Mountains, where he stumbled and fell, and rose 
10 no more.* 

I looked then after Christian to see him gcj up 

the Hill, where I perceived he fell from running to 

going, and from going to clambering upon his hands 

and his knees, because of the steepness of the 

15 place. Now about midway to the top of the Hill 

was a pleasant Arbour, made by the Lord of the a Ward of 

Hill for the refreshing of weary travailers; thither 

therefore Christian got, where also he sat down 

to rest him. Then he pull'd his Roll out of his 

20 bosom, and read therein to his comfort; he also 

now began afresh to take a review of the Coat or 

Garment that was given him as he stood by the 

Cross. Thus pleasing himself awhile, he at last 

' fell into a slumber, and thence into a fast sleep, 

15 which detained him in that place until it was 

almost night; and in his sleep his Roll fell out of 

his hand. Now as he was sleeping, there came 



* Shall they who wrong begin yet rightly end? 
Shall they at all have safety for their friend ? 
No, no, in headstrong manner they set ont. 
And headlong will they fall at last no donl)t. 



s- 



THE PILGKIM\s PROGRESS 



Prov. 6: 



meets with 



one to him aiul awakened him, saying, Go to the 
He that sleeps Aut, tJiou sluggard; cofisider her icays^ mid be wise. 

And with that Christian suddenly started up, and 

sped him on his way, and went apace till he came 

to the top of the Hill. 

Now when he was got up to the top of the Hill, 

there came tv.o men running against him amain; 
Mistrustful the name of the one was Timorus, and the name of 

Timorus. 

^ the other, Mistrust; to whom Christian said, Sirs, 
what 's the matter vou run the wrong: wav? Ti- 
morus answered, That they were going to the 
City of Zion, and had got up that difficult place; 
but, said he, the further we go, the more danger 
we meet with; wherefore we turned, and are going 
back again. 

Yes, said Mistrust, for just before us lye a 
couple of I.ions in the way, (whether sleeping or 
walking we know not,) and we could not think, if 
we came within reach, but they would presently 
pull us to pieces. 

Chr. Then said Christian, You make me afraid, 
but whither shall I flv to be safe? If I cro back to 
mine own Country, that is prepared for Fire and 
Rrimstone, and I shall certainly perish there. If 
1 can get to the Coelestial City, I am sure to be 
in safety there. I must venture: to go back is 
nothing but death; to go forward is fear of death, 
and life everlasting beyond it. 1 will yet go for- 
ward. So Mistrust and Timorus ran down the 
Hill, and Christian went on his way. But think- : 
inof again (4* what he heard from the men, he felt 



I 



10 



I 



15 



Christian 
stiakpp off fear. 



THE PILGRIM'S PROGRESS ^^ 

in his bosom for his Roll, that he might read there- 
in and be comforted; but he felt, and found it not. 
Then was Christian in great distress, and knew ^■^,,^^ 
not what to do; for he wanted that which used to whe^remh^^ 

5 relieve him, and that which should have been his Comfort. 
Pass into the Coelestial City. Here therefore 
he began to be much perplexed, and knew not gj {fjfj[,^f -^ 
what to do. At last he bethought himself that 
he had slept in the Arbour that is on the side of 

10 the Hill; and falling down upon his knees, he 
asked God s forgiveness for that his foolish Fact, 
and then went back to look for his Roll. But all 
the way he went back, who can sufficiently set 
forth the sorrow of Christian's heart? Some- 

15 times he sighed, sometimes he wept, and often- 
times he chid himself for being so foolish to fall 
asleep in that place, which was erected only for 
a little refreshment for his weariness. Thus 
therefore he went back, carefully looking on this 

20 side and on that, all the way as he went, if happily 
he might find his Roll, that had been his comfort 
so many times in his Journey. He went thus till 
he came again within sight of the Arbour where he 
sat and slept; but that sight renewed his sorrow 

25 the more, by bringing again, even afresh, his evil 
of sleeping into his mind. Thus therefore he 
now went on bewailing his sinful slee]), saying, christian 
wretched man that I am, that I should sleep in ^Xh^teprng. 
the daytime! that I should sleep in the midst of ^^^ 2:5. _ 

30 difficulty! that I should so indulge the flesh, as to iThrs.. 5;?. s. 
use that rest for ease to my flesh, which the f.onl * 



82 THE PILGHIM'S PROGRESS 

of the Hill hath erected only for the relief of the 
spirits of Pilgrims I How many steps have I 
Num. 15: 25. took in vain I (Thus it happened to Israel for 
their sin, they were sent back again by the way of 
the Red Sea) and I am made to tread those steps 5 
with sorrow, which I might have trod with delight, 
had it not been for this sinful sleep. How far 
might I have been on my way by this time I 1 
am made to tread those steps thrice over, which I I 
needed not to have trod but once; yea now also idf 
I am like to be benighted, for the day is almost 
spent. O that I had not slept! 

Now by this time he was come to the Arbour 
again, where for awhile he sat down and wept; but 
Christian at last, as Christian would have it, looking sor- 
Roii where he rowfully dowu uudcr the Settle, there he espied 
his Roll; the which he with trembling and haste 
catch "t up, and put it into his bosom. But who 
can tell how joj^ul this man was when he had 
gotten his Roll again ! for this Roll was the assur- 
ance of his life and acceptance at the desired 
Haven. Therefore he laid it up in his bosom, 
gave thanks to God for directing his eye to the 
place where it lay, and with joy and tears betook 
himself again to his Journey. But oh how nimbly 
now did he go up the rest of the Hill ! Yet before 
he u'ot up, the Sun went down upon Chrisfia?i; 
and this made him again recall the vanity of 
his sleeping to his remembrance; and thus he 
again began to condole with himself. Ah thou 30 
sinful sirrp: hoir for thj/ sake am I like to he he- 



THE PILGRIM'S PROGRESS 83 

nighted in my Journey! I must ivalk without the 
Sun, darkness must cover the path of my feet, and 
I must hear the noise of doleful Creatures, because 
of my sinful sleep. Now also he remembered the 
5 story that Mistrust and Timorus told him of, how 
they were frighted with the sight of the Lions. 
Then said Christian to himself again, These 
beasts range in the night for their prey; and if they 
should meet with me in the dark, how should I 

10 shift them? How should I escape being by them 
torn in pieces? Thus he went on his way. But 
Avhile he was thus bewayling his unhappy mis- 
carriage, he lift up his eyes, and behold there was 
a very stately Palace before him, the name of 

15 which was Beautiful; and it stood just by the 
High-way side. 

So I saw in my Dream that he made haste and 
went forward, that if possible he might get Lodg- 
ing there. Now before he had gone far, he entered 

20 into a very narrow passage, which was about a 
furlong off of the Porter's lodge; and looking very 
narrowly before him as he went, he espied two 
Lions in the way. Now, thought he, I see the 
dangers that Mistrust and Timorus were driven 

25 back by. (The liions were chained, but he saw 
not the chains.) Then he was afraid, and thought 
also himself to go back after them, for he thought 
nothing but death was before him: But the Porter 
at the lodge, whose name is Watchful, perceiving Mark i3: 34. 

rio that Christian made a halt as if he would go back, 
cried unto him, saying, Is thy strength so snudi? 



84 THE PILGRIM'S PROGRESS 

Fear not the lions, for they are chained, and are 
placed there for trial of faith where it is, and for 
discovery of those that have none. Keep in the 
midst of the Path, and no hurt shall come unto 
thee.* 5 

Then I saw that he went on, trembling for fear 
of the Lions, but taking good heed to the directions 
of the Porter; he heard them roar, but they did 
him no harm. Then he clapt his hands, and went 
on till he came and stood before the Gate where lo 
the Porter was. Then said Christian to the 
Porter, Sir, what House is this? and may I lodge 
here to-night? The Porter answered, This House 
was built by the Lord of the Hill, and he built it 
for the relief and security of Pilgrims. The i5 
Porter also asked whence he was, and whither* 
he was going? 

Chr. I am come from the City of Destruction, 
and am going to Mount Zion; but because the 
Sun is now set, I desire, if I may, to lodge here 20 
to-night. 

Pot. What is your name? 

Chr. My name is now Christian, but my name 
at the first was Graceless; I came of the race of 
Japhet, w^hom God will ])erswade to dwell in tlie 25 
Gen. 9: 27. Tents of Shem. 

Pot. But how doth it happen that you come 
so late? The Sun is set. 

* Difficulty is behind, Fear is before. 
Though he has got on the Hill, the Lions roar: 
A Christian man is never long at ease, 
When our fright's gone, another doth him seize. 



THE PILGRIM'S PROGRESS S5 

Chr, I had been here sooner, but that, wretched 

man that I am! I slept in the Arbour that stands 

on the Hill-side; nay, I had notwithstanding that 

been here much sooner, but that in my sleep I 

5 lost my Evidence, and came without it to the brow 

of the Hill; and then feeling for it, and finding it 

not, I was forced with sorrow of heart to go back 

to the place where I slept my sleep, where I found 

it, and now I am come. 

10 Por. Well, I will call out one of the Virgins of 

this place, who will, if she likes your talk, bring 

you in to the rest of the Family, according to the 

rules of the house. So Watchful the Porter rang 

a bell, at the sound of w^hich came out of the door 

15 of the house, a grave and beautiful Damsel named 

Discretion^ and asked why she was called. 

The Porter answered. This man is in a Journey 
from the City of Destruction to Mount Ziori, but 
being weary and benighted, he asked me if he 
JO might lodge here to-night; so 1 told him T would 
call for thee, who, after discourse had with him, 
mayest do as seemeth thee good, even according 
to the Law of the House. 

Then she asked him wdience h(^ was, and 
;5 whither he was going; and he told her. vShe asked 
him also, how he got into the w^ay; and he told her. 
Then she asked him, what he had seen and met 
with in the way; and he told her. And last she 
asked his name; so he said, It is Christian; and 1 
have so much the more a desire to lodge here to- 
night, })ccause, })y what T ])erceive, this phtr*c was 



86 THE PILGRLM'S PROGRESS 

Vjuilt by the Lord of the Hill, for the relief and 
security of Pilgrims. So she smiled, but the water 
stood in her eyes; and after a little pause, she said, 
1 will call forth two or three more of the Family. 
So she ran to the door, and called out Prudence, 5 
Piety, and Chant ij, who after a little more dis- 
course with him, had him in to the Family; and 
many of them, meet in o- him at the threshold of the 
house, said. Come in, thou blessed of the Lord; 
this house was built by the Lord of the Hill, on lo 
purpose to entertain such Pilgrims in. Then he 
bowed his head, and followed them into the house. 
So when he was come in and set down, they gave 
him something to drink, and consented together, 
that until supper was ready, some of them should 16 
have some particular discourse with Christian y 
for the best improvement of time; and they 
appointed Piety , and Prudence , and Char- 
ity to discourse with him; and thus they be- 
gan : 20 
Pi^ty discourses Piety. Comc good Christian , since we have been 
so loving to you, to receive you into our house this 
night, let us, if perhaps we may better ourselves 
thereby, talk with you of all things that have hap- 
pened to you in your Pilgrimage. 

Chr. With a very good will, and I am glad that 
you are so well disposed. 

Piety. What moved you at first to betake your- 
self to a Pilgrim's life? 

Chr. I was driven out of my Native Country, 
by a rlreadful soimd that was in mine ears, to w^t, 



THE PILGRIM'S PROGRESS 87 

That unavoidable destruction did attend me, if Row Chris- 

. tian was driven 

I abode ni that place where 1 was. out of his own 

Country. 

Piety. But how did it happen that you came 
out of your Country this way? 
5 Chr. It was as God would have it; for when 1 
was under the fears of destruction, I did not know 
whither to go; but by chance there came a man, 
even to me, as I was trembling and weeping, whose 
name is Evanqelist, and he directed me to the How he got 

^ . into the way 

10 Wicket -gate, which else I should never have found, to Siov. 

and so set me into the way that hath led me 

directly to this house. 

Piety. But did you not come by the House of 

the Interpreter? 
15 Chr. Yes, and did see such things there, the a rehearsed of 

^ what he saw 

remembrance of which will stick by me as long in the way. 
as I live; specially three things: to wit, How Christ 
in spite of Satan, maintains his w^ork of Grace in 
the heart; how the Man had sinned himself quite 
20 out of hopes of God's mercy; and also the Dream 
of him that thought in his sleep the day of Judge- 
ment was come. 

Piety. Why, did you hear him tell his Dream? 
^hr. Yes, and a dreadful one it was. I thought 
25 it made my heart ake as he was telling of it; but 
yet I am glad I heard it. 

Piety. Was that all that you saw at the house 
of the Interpreter? 

Chr. No, he took mc and had me where he 

30 shewed me a stately Palace, and how the people 

were clad in Gold that were* in it; and how there 



THE PILGRIM'S PROGRESS 

came a ^ enturous man and cut his way through 
the armed men that stood in the door to keep him 
out, and how he was bid to come in and win 
eternal Glory. Methought those things did 
ravish my heart; I could have stayed at that good sj 
man's house a twelve-month, but that I knew I 
had further to go. 

Piety, And what saw you else in the way? 

Ch\ Saw ! Why, I went but a little further, 
and I saw one, as I thought in my mind, hang ic 
bleeding upon the Tree; and the very sight of him 
made my Burden fall off my back (for I groaned 
under a weary Burden), but then it fell down from 
off me. 'T was a strange thing to me, for I never 
saw such a thing before; yea, and while I stood lo 
looking up (for then I could not forbear looking) 
three Shining Ones came to me. One of them 
testified that my sins were forgiven me; another 
stript me of my Rags, and gave me this broidred 
Coat which you see; and the third set the Mark 20 
which you see, in my forehead, and gave me this 
sealed Roll: (and with that he plucked it out of 
his bosom.) 

Piety. But you saw more than this, (Hd you 
not? * 25 

Chr. The things that I have told you were the 
best; yet some other matters I saw, as namely I 
saw three men, Simple^ Sloth, and Presumption, 
lye asleep a little out of the way as I came, with 
Irons upon their heels; but do you think I could 30 
awake them? T also saw FonnaHst and Hypoc- 



THE PILGRIM'S PROGRESS 89 

risie come tumbling over the wall, to go, as they 
pretended, to Sion; but they were quickly lost; 
even as I myself did tell them, but they Avould not 
believe. But above all, I found it hard work to 
5 get up this Hill, and as hard to come bytheI>ions' 
mouths; and truly if it had not been for the good 
man, the Porter that stands at the Gate, I do not 
know but that after all I might have gone back 
again; but now I thank God I am here, and I 
10 thank you for receiving of me. 

Then Prudence thought good to ask him a few Prudence 

, . , , . discourses him. 

questions, and desired his answer to them. 

Prud. Do you not think sometimes of the 
Country from whence you came? 
15 Chr. Yes, but w^ith much shame and detesta- Christians 

• f T 1 11 • u> 1 p 1 thoughts of 

tion: iruly, it I had been mmdiul ot that country his Native 
from whence I came out, I might have had 
opportunity to have returned; but now 1 desire 
a better Country, that is, an Heavenly. 

20 Pnid. Do you not yet bear aw^ay with you some 
of the things that then you were conversant 
withal? 

Chr. Yes, but greatly against my will; espe- Christian 
cially my inward and carnal cogitations, with which with camai 

25 all my countrymen, as well as myself, were de- 
lighted; but now all those things are my grief; and 
might I but chuse mine own things, I would chuse 
never to think of those things more; but when 1 Christian's 
would be doing of that which is best, that which 

, . .,1 Kom. 7: 21. 

.30 is worst IS wath me. 

Prvd. Do vou not find sometimes, ns'iF those 



90 



Christian 8 
golden hours. 



How Chris- 
tian gets 
power against 
his corruptions. 



Why Chris- 
tian would be 
at Mount Zion. 

Isa. 25:8. 
Rev. 21 : 4. 



Charity 
discourses him. 



I 



THE P1LGHIM\S PKOGUESS 

things were vanquished, which at otlier times are 
your perplexity? 

Chr. Yes, but that is seldom; but they are to 
me golden hours in which such things happen 
to me. 

PrucL Can you remember by what means you 
find your annoyances at times, as if they were 
vanquished? 

Ck)\ Yes, when I think what I saw at the Cross, 
that will do it; and w^hen I look upon my broidered lo 
Coat, that will do it; also w^hen I look into the 
Roll that I carry in my bosom, that will do it; 
and when my thoughts wax warm about whither 
I am going, that will do it. 

Prud. And what is it that makes you so desir- 15 
ous to go to Mount Zionf 

Chr. Why, there I hope to see him alive that 
did hang dead on the Cross; and there I hope to 
be rid of all those things that to this day are in me 
an anoiance to me; there, they say, there is no 20 
death; and there I shall dwell with such Company 
as I like best. For to tell you truth, I love him 
because I was by him eased of my Burden, and 
I am Aveary of my inward sickness; I would fain 
be where I shall die no more, and with the Com- 25 
pany that shall continually cry, Holy, lIoJij, Holy. 

Then said Charity to Christian, Have you a 
family? Are you a married man? 

Chr. I have a Wife and four small Children. 

Char. And why did you not brine; them along 30 
with you? 



THE PILGRIM'S PROGRESS -^^ 

Chr. Then Christian wept, and said, Oh how 
willingly would I have done it, but they were all ^^^^^' 
of them utterly averse to my going on Pilgrimage, wif.-^ami' 
Char. But you should have talked to them, and 
5 have endeavoured to have shewen them the danger 
of being behind. 

Chr. So I did, and told them also what God 
had shewed to me of the destruction of our City; Gen. lO: u. 
l)ut I seemed to them as one that mocked, and 
10 they believed me not. 

Char. And did you pray to God that he would 
bless your counsel to them? 

Chr. Yes, and that with much affection; for 
you must think that my Wife and poor Children 
15 were very dear unto me. 

Char. But did you tell them of your own sor- 
row, and fear of destruction? For I suppose that 
destruction was visible enough to you? 

Chr. Yes, over, and over, and over. They 
20 mio:ht also see mv fears in my countenance, in Christian's 

^ " '^ fears of 

my tears, and also in my tremblmg under the appre- porishiniij 

•/ ' ./ c- might be read 

hension of the Judo-ment that did hang over our in his very 
heads; but all was not sufficient to prevail with 
them to come with me. 
25 Char. But what could they say for themselves, 
why they came not? 

Chr. Why, my Wife was afraid of losing thi> 



countenance. 



Tli(> cause 



World, and my Children were given to the foolisl ..,„-. 

« , 11 ii • 1 v'ly His Wife 

Deliirhts of youth: so what by one thing, and uui children 

IIP 1 • 1 • Jidnotpo 

30 what by another, they leit me to wander in this with him. 
manner alone. 



92 



nil. PILGRIM'S PROGRESS 



Christian s 
good oonversa- 
tion before 
his Wife and 

Children. 



I JAJin 3: 12. 



Christian 
clear of their 
Mood if thp> 
I'erish, 

Ezek. 3: 19. 



What Chris- 
tian had tn 

his sripfx'r. 



Their talk at 
supper-time. 



Char. But did you not with your vain life, 
damp all that you by words used by way of per- 
swasion to bring them away with you? 

Chr. Indeed I cannot commend my life; for 
I am conscious to myself of many failings therein : 
I know also, that a man by his conversation may 
soon overthrow, what by argument or perswasioii 
he doth labour to fasten upon others for their 
good. Yet this I can say, I was very wary of 
giving them occasion, by any unseemly action, 
to make them averse to going on Pilgrim- 
age. Yea, for this very thing they w^ould tell me 
I was too precise, and that I denied myself of 
things (for their sakes) in which they saw no evil, 
Nay, I think I may say, that if what they saw in 
me did hinder them, it was my great tenderness 
in sinning against God, or of doing any wrong to 
my Neighbour. 

Char. Indeed Cam hated his Brother, because 
his own works were evil, and his Brother's right- 
eous; and if thy Wife and Children have been 
offended with thee for this, they thereby shew 
themselves to be imj)lacable to good, and thou 
hast delivered thy soul from their blood. 

Now I saw in my Dream, that thus they sat 
talking together until supper was reacy. So when 
they had made ready, they sat down to meat. 
Now^ the Table was furnished with fat things, and 
with Wine that was well refined: and all their talk 
at the Table was about the LORD of the Hill; as 
namely, about what HE had done, and wherefore 



10 



15 



20 



1 



30 



THE PILGRIM'S PROGRESS 93 

HE did what HE did, and why HE had biiilded 
that House: and by what they said, I perceived 
that he had been a great Warrioiir, and had fought 
with and slain him that had the power of Death, Heb. 2: hi.-). 
5 l)ut not without great danger to himself, whicli 
made m(* love him the more. 

For, as they said, and as I believe (said Christian) 
he did it with the loss of much blood; but that 
which put Glory of Grace into all he did, was, 

10 that he did it out of pure love to his Country. 
And besides, there were vsome of them of the 
Elousehold that said they had seen and spoke with 
him since he did dye on the Cross; and they have 
attested that they had it from his own lips, that he 

15 is such a lover of poor Pilgrims, that the like is 
not to be found from the East to the West. 

They moreover gave an instance of what they 
affirmed, and that was. He had stript himself of 
his glory, that he might do this for the Poor; and 

20 that they heard him say and affirm, That he would 
not dwell in the Mountain of Zion alone. They 
said moreover, that he had made many Pilgrims 
Princes, though by nature they were Beggars Christ makes 
born, and their original had been the Dung- Beggars!" 

25 hill. 1 Sam. 2:8. 

Thus they discoursed together till late at night; 
and after they had committed themselves to their 
Lord for protection, they betook themselves to 
rest. The Pilgrim they laid in a larg(^ upper christians 
io chamber, whose window opened towards the Sun- 
rising, the name of the chamber was Prarr, where 



94 THK PILGIIIM'S PROGUESS 

he slept till hreak of day; and then he awoke 
and sang, 

Where am I now? Is this the love and care 
Of Jesus for the men that Pilgrims are 
Thus to provide! That I should be forgiven! 
And dwell already the next door to Heaven! 

So in the morning they all got up, and after 

some more discourse, they told him that he should 

not depart till they had shewed him the Rarities 

Christian of that place. x\nd first they had him into the lo 

st^udy.and^ Study, where they shewed him Records of the 






theJe.^^^^^^ greatest Antiquity; in which, as I remember my 
Dream, they shewed him first the Pedigree of the 
Lord of the Hill, that he was the Son of the Ancient 
of Days, and came by an Eternal Generation. 
Here also was more fully recorded the Acts that 
he had done, and the names of many hundreds 
that he had taken into his service; and how he 
had placed them in such Habitations that could 
neither by length of Days, nor decaies of Nature, 
be dissolved. 

Then they read to him some of the worthy Acts 
that some of his Servants had done: as, how they 
had subdued Kingdoms, WTOught Righteousness, 
obtained Promises, stopped the mouths of Lions, 25 
(juenched the violence of Fire, escaped the edge 
of the Sword ; out of weakness were made strong, 

Heb. 11:33. 34. waxcd valiaiit in fight, and turned to flight the 
Armies of the Aliens. 

Then they read again in another part of the 30 
J^ecorrls of the house, where it was shewcvl how 



THE PILGRIM'S PROGRESS 95 

willing their Lord was to receive into his favour 
any, even any, though they in time past had 
offered great affronts to his Person and proceed- 
ings. Here also were several other Histories of 
5 many other famous things, of all which Christian 
had a view; as of things both Ancient and Modern; 
together with Prophecies and Predictions of 
things that have their certain accomplishment, 
both to the dread and amazement of Enemies, 
10 and the comfort and solace of Pilgrims. 

The next day they took him and had him into 
the x\rmorv, where they shewed him all manner Christian 

f»T-i ' '^ 1-1 i-x 'IIP had into the 

oi lurmture, which their Lord had provided tor Armory. 

Pilgrims, as Sword, Shield, Helmet, Brestplate, 
15 All-prayer, and Shooes that would not wear out. 

And there was enough of this to harness out as 

many men for the service of their I>ord as there 

be Stars in the Heaven for multitude. 

They also shewed him some of the Engines 
20 with which some of his Servants had done won- Christian h 

' ^ ^ • n T 1 T-» 1 T^^^^ to See 

dertul things, ihey shewed him Moses Rod; Ancient things. 
the Hammer and Nail with which .Jae/ slew Sis- 
era; the Pitchers, Trumpets, and Lamps too, with 
which Gideon put to flight the Armies of Midian. 

25 'J^hcn they shewed him the Oxes goad wherewith 
Shfinir/er s\ew six hundred men. They shewed 
him also the Jaw-bone with which Samson did 
such mighty feats. They shewed him moreover 
the Sling and Stone with which David slew Goliah 

30 of Oath; and the Sword also with which their 
Lord will kill the Man of Sin, in the dav that he 



96 



THK PII.GKIM-.S PK(>GKP]SS 



Christian 
shewed the 
Delectable 
Mountains. 



shall rise iij) to the j)rey. They shew ed him besides 
many excellent thino-s, with which Christian was 
much delighted. This done, they went to their 
rest again. 

Then I saw in my Dream, that on the morrow 5 
he o'ot up to go forwards, l)ut they desired him 
to stay till the next day also; and then, said thev, 
we will (if the day be clear) shew you the Delec- 
table Mountains, which, they said, would vet 
further add to his comfort, because they were i 
nearer the desired Haven then the j^lace where at 
present he was. So he consented and staid. 
When the morning was up, they had him to 
l8a.33; 16, 17. the top of the House, and bid him look South; so 
he did: and behold at a great distance he saw a i 
most pleasant Mountainous Country, beautified 
with Woods, Vinyards, Fruits of all sorts, Flowers 
also; Springs and Fountains, very delectable to 
behold. Then he asked the name of the Country. 
They said it Avas Lnmanuers Land; and it is as 21 
common, said they, as this ///// is, to and for all 
the Pilgrims. • And when thou comest there, fix)ni 
thence, said they, thou mayest see to the gate of 
the Coelestial City, as th(^ Shepheards that live 
there will make a})])ear. 2J 

\ow he bethought himself of setting forward, 
and they were willing he should: but first, said 
they let us go again into the Armory. So they 
did; and when they came there, they harnessed 
him from head to foot with what was of proof, 3< 
lest perhaps he should meet with assaults in 



Christian 

aets forward 



THE PILGRIM'S PROGRESS 97 

the way.* He being therefore thus acoutred, Christian 

. . sent away 

walketh out with his friends to the Gate, and there armed. 
he asked the Porter if he saw any Pilgrims pass 
by. Then the Porter answered, Yes. 
5 Chr. Pray, did you know^ him? 

Pot. I asked his name, and he told me it was 
Faithful^ 

Chr. O, said Christian, I know him; he is my 
Townsman, my near Neighbour, he comes from 
10 the })]ace where I Avas born. How far do you 
think he may be before? 

For. He has got by this time below the 
Hill. 

Chr. Well, said Christian, good Porter, the HowC/in«- 

' ^ ^ \ tian and the 

15 Lord be with thee, and add to all thv blessings Porter greet 

^ at parting. 

much increase, for the kindness that thou hast 
shewed to me. 

Then he began to go forward; but Discretion, 
Fiety, Charity, and Frudence, would accompan}^ 

20 him down to the foot of the Hill. So they went 
on together, reiterating their former discourses, 
till they came to go dow^n the Hill. Then said 
Christian, As it was diflticult coming up, so (so 
far as I can see) it is dangerous going down. Yes, 

25 said Frudence, so it is, for it is an hard matter for The Vaiieyof 

. Humiliation. 

a man to go down into the v alley ot llumdiation, 
as thou art now, and to catch no slij) by the way; 



* Whilst Christian is anionj^ his ^odly friends, 
Their golden mouths make him sufficient mends 
For all his griefs; and when they let him go, 
He's clad with northern steel from top to toe. 



98 



rm: piixwiims PHociUKss 



Christian ha* 
nu armour for 
bit bark. 



( tiristian f 
rctolutU)P oil 
the ftpproach 
«»f Apollpan 



tiieivfore, said tlu y, an- wi' coiiu' out to aci-oin- 
pany tluv down the Hill. So he hepm to ^** 
down, hut verv warily; yet he caut^ht a slip or two 

Then i s:iw in my Dream that these j^xxl Com- 
panions, when Clirisiinu was ;;one down to the "s 
hottoiii of tlie Hill, <xave him a loaf of Bread, ;i 
hottle of \Vine, and a cluster of Haisins; and tlim 
he went on his way. 

Hut now, in this \'alley of II umUiatiim, jKior 
Christian was put hard u|) to it; for he had ^)ne lo 
hut a little way, before hv esj)ied a foul Fiend 
i-omin*; over the field to meet him; his name i-^ 
Api)Uyon. Then did Christian he-^in to he afraid, 
ind to east in his mind whether to ;ro hack (»r to 
stand his »xround. Hut he (onsidered a^ain that 15 
he had no Armour for hi> hack, and therefore 
thouirht that to turn the hack to him mii^ht ^ive 
him <:reater advantaire with ease to pierce him 
with his Darts. Therefore he resolved to venture 
and ^tand his tjn)un(l. I'or, thonL'ljt he, jiad I 2^ 
no mon^ in mine eye then the sa\ in:r of my life, 
twouhl Ik» the best way to stand. 

So he went on, and Apollt/nn met him. Now 
the Monster was hideous to behold; he was 
(loathed with scales like a Fish (and they are his 2 
pride); he had winirs like a Drairon, feet like a 
Bear, and out (»f hi> belly came Kire and Smoke; 
and his mouth was as the mouth of a I. ion. When 
he was come up to Christian, he beheld him w ith 
a disdainful countenance, and thus be»;an to .30 
<juestion with him. 



THE PILGRIM'S PROGRESS 99 

ApoL Whence come you? and whither are you 
bound? 

Chr. I am come from the City of Destruction, 
which is the place of all evil, and am o'oin^- to the 
5 City oi,Zion. 

A vol. By tliis I perceive thou art one of mv Discourse 
Subjects, for all that Country is mine, and I am Christian 
the Prince and (jod ot it. How is it then that 
thou hast run away from thy King? Were it not 
10 that I hope thou maiest do me more service, I 
would strike thee now at one blow to the ground. 

Chr. I was born indeed in your dominions, but 
your service was hard, and your wages such as a Rom. 6: 23. 
man could not live on, for the Wages of Sin is 
16 death; therefore when I was come to years, I did 
as other considerate persons do, look out, if per- 
haps I might mend myself. Apoiiyan's 

flrtttcrv. 

Apol. There is no Prince that will thus lightly 

lose his Subjects, neither will I as yet lose thee: 

20 but since thou complainest of thy service and 

wages, be content to go back; what our Country 

will afford, I do here promise to give thee. 

Chr. But I have let myself to another, even to 
the King of Princes, and how can I v.ith fairness 
25 go back with thee? 

Apol. Thou hast done in this, according to tjic Apollyon 
Proverb, changed a bad lor a worse; but it is ordi- Christ's 
nary for those that have professed themselves his 
Servants, after a while to give him tlu^ slip, and 
;u) return agjiin to nie: do thou s«) too, and all shall 
be well. 

LOFC. 



UX) 



THE PILGRIMS PROGRESS 



A poll yon 
pretends to 
be mor'^iful. 



A poll yon 
pleads the 
griev. tiL< ondtf 
of ('hristian?. 
ito dL^^vade 
Christian 
from iiersistincj 
in his way. 



Chr. I have o;iven him my faith, and sworn my 
Allegiance to him; how then can I go back from 
this, and not be hangexl as a Traitor? 

ApoL Thou didest the same to me, and yet I 
am willing to pass by all. if now thou wilt turn 
again and go back. 

Chr. What T promised thee was in my nonage; 
and besides, I count that the Prince under whose 
Banner novr I stand is able to absolve me; ye^i, 
and to ])ardon also what T did as in my compli- 
ance with thee; and besides, O thou destroxing 
ApoUyon, to speak truth, I like his Service, his 
Wages, his Servants, his Govermnent, his Com- 
pany and Country, better than thine; and there- 
fore leave off to perswade me further; I am his 
Servant, and I will follow him. 

ApoL Consider ao:ain when thou art in coo! 
bk)od. what thou aii; like to meet with in the way 
that thou goest. Thou knowest that for the most 
part, his Servants come to an ill end, because they 
are transy^ressoi-s against me and my ways. How 
many of them have been put to shameful deaths; 
and besides, thou coiuite.^t his service better than 
mine, whereas he never came yet from the' place 
where he is to deliver any that served him out of 
our hands: but as for me, how many times, as 
all the World very well knows, have I delivered, 
either by power or fraud, those that have faith- 
fully served me, from him and his, thouirh taken 
by them; and so 1 will deliver thee. 

Chr. His forbeariiiL' at j^resent to deliver them 



10 



15 



20 



30 



THE PILGRIM'S PROGRESS 101 

is on purpose to try their love, whether they will 
Meave to hiiii to the end: and as for the ill end 
thou sayest they come to, that is most glorious in 
their account; for, for present deliverance, they 
5 do not much expect it, for they stay for their 
Glory, and then they shall have it, when their 
Prince comes in his and the Glory of the Angels. 

ApoL Thou hast already been unfaithful in 
thy service to him, and how dost thou think to 
10 receive wages of him? 

Chr. Wherein, O Apollyon, have I been un- 
faithful to him? 

Apol. Thou didst faint at first setting out, when Apollyon 



thou wast almost choked in the Gulf of Dispone!; Chris/ians 

15 thou did est attempt wrong ways to be rid of thy against him. 
Burden, whereas thou shouldest have stayed till 
thy Prince had taken it off; thou didst sinfully sleep 
and lose thy choice thing; thou wast also almost 
perswaded to go back, at the sight of the lions; 

20 and when thou talkest of thy Journey, and of vvhat 
thou hast heard and seen, thou art inwardly desir- 
ous of vainglory in all that thou sayest or do est. 
Chr. All this is true, and much more which 
thou hast left out; but the Prince whom I serve 

25 and honour is merciful, and ready to forgive; but 
besides, these infirmities possessed me in thy 
Country, for there I sucked them in, and I have 
groaned under them, been sorry for them, and 
have obtained pardon of my Prince. 

30 ApoL Then Apollyon broke out into a griev- 
ous rage, saying, I am an enemy to this Prince; 



102 



THE PILGRIM'S PROGRESS 



ApoUyon in 
a rage falls 
upon 
Christiai} . 



Ckristian 
wounded in 
his under- 
standing, 
faith, and 
oopversatioD. 






I hate his Person, his Laws, and People; I am 
come out on purpose to withstand thee. 

Chr. Apollijon, beware what you do, for I am 
in the King s High-way, the way of Holiness, 
therefore take heed to yourself. 

^ ApoL Then .lpo%o/i strodled cjuite over the 
whole breadth of the way, and said, I am void of 
fear in this matter, prepare thyself to dye; for I 
swear by my infernal Den, that thou shalt go no 
farther; here will 1 spill thy soul. 

And with that he threw a flaming Dart at his 
brest, but Christian had a Shield in his hand, with 
which he caught it, and so prevented the danger 
of that. 

Then did Christian draw, for he sa^^ 'twas time i 
to bestir him: and ApoUyon as fast made at him, 
throwing Darts as thick as Hail; by the which, 
notwithstanding all that Christian could do to 
avoid it, Apollifon wounded him in his head, his 
hand, and foot. This made Christian give a 2^ 
little back; ApoUyon therefore followed his work 
amain, and Christian again took courage, and 
resisted as manfully as he could. This sore Com- 
bat lasted for above half a day, even till Christian 
was almost quite spent. For you must know that 2, 
Christian, by reason of his wounds, must needs 
grow weaker and weaker. 

Then ApoUyon espying his opportunity, began 
to gather up close to Christian, and wrestling 
with him, gave him a dreadful fall; and with that .30 
Christian.'^ Sword flew out of his hand. Then 



THE PILGRIM'S PROGRESS 103 

said Apollyon, I am sure of thee now: and with that Apoiiyon 
he had almost prest him to death, so that Chris- to the ground 
tianhegsin to despair of life. But as God would 
liave it, while Apollyon was fetching of his last 
5 blow, thereby to make a full end of this good Man, 
Christian nimbly reached out his hand for his 
Sword, and caught it, saying. Re Joyce not against Mic. 7:8. 
me, mine Enemy! wheji I fall I shall arise; and 
with that gave him a deadly thrust, which made 

10 him give back, as one that had received his mortal 
wound: Christian perceiving that, made at him 
again saying. Nay, in all these things ice are more Christmns 
than Co7iquerours through him that loved us. And Apollyon. 
with that Apollyon spread forth his Dragon's Rom. 8:37. 

15 wings, and sped hiin away, that Christian for a 
season saw him no more.* 

In this Combat no man can imagine, unless Pie 
had seen and heard as I did, what yelling and a brief relation 
hideous roaring Apollyon made all the time of the by the 

20 fight; he spake like a Dragon: and on the other 
side, what sighs and groans brast from Christian s 
heart. I never saw him all the while give so much 
as one pleasant look, till he perceived he had 
wounded Apollyon with his two-edged Sword; 

25 then indeed he did smile, and look upward; but 
'twas the dreadfullest sight that ever I saw. 

So when the Battel was over. Christian said, I Christian 

ffives God 

thanlcs for 

deliveranco. 
* A more imcHiual matcii can liardly be: 

Christian must fight an Angel; hut you see 
The Valiant Man by handling Sword and Shield 
Doth Fiiake him, tho' a Dragon, (juit the field. 



104 



THE PILGHrMS PROGRESS 



Christian 
goes on his 
.Tourney ^\'ith 
his Sword 
drawn in his 
hand. 



The Valley of 
the Shadow 
of Death. 



Jer. 2: 6. 



will here give thanks to him tliat hath delivered 
me out of the mouth of the Lion, to him that did 
help me against ApoUijon. And so he did, saying. 

Great Beehebuh, the Captain of this Fiend. 
Design'd my ruin; therefore to this end 
He sent him harnest out; and he with rag( 
That helh'sh was, did fiercely me ingage: 
But blessed Michael helped me, and I 
By dint of Sword did quickly make him fly. 
Therefore to him let me give lasting praise. 
And thank and bless his holy name always. 

Then there eame to him an hand, with some of 
the leaves of the Tree of Life, the which Christian 
took, and applyed to the wounds that he had 
received in the Battel, and was healed immedi- 
ately. He also sat down in that place to eat 
Bread, and to drink of the Bottle that was given 
him a little before; so being refreshed, he addressed 
himself to his Journey, with his Sword drawn in 
his hand; for he said, I know not but some other 
Enemy may be at hand. But he met with no 
other affront from A poll you quite through this 
Valley. 

Now at the end of this Valley was anothei*, 
called the Valley of the Shadoiv of Death, and 21 
Chrisiian must needs go through it, because the 
way to the Ca^lestial City lay through the midst of 
it. Now, this Valley is a very solitary place. The 
Prophet Jeremiah thus describes it: .1 Wihlernesi^, 
a land of Desarts and of Pits, a land of drought, and 30 
of the Shadow of Death, a land that )io tnan (but 



THE PILGRIM'S PROGRESS 105 

a Christian) passeth through, and loherc no man 
dwelt. 

Now here Christian was worse put to it than 
in his fight witli Apollyon, as by the sequel you 
5 shall see. 

I saw then in my Dream, that when Christian The Children 
was got to the borders of the Shadow of Death, go back. 
there met him two men, Children of them that Numb. 13: 32. 
brought up an evil report of the good Land, making 
10 hast to go baek; to whom Christian spake as 
f(illows. 

Chr. Whither are you going? 

Men. They said, Back, back; and we would 
have you to do so too, if either life or peace is 
15 prized by you. 

Chr. Why, what 's the matter? said Christian. 

Men. Matter! said they; we were going that 

way as you are going, and went as far as we dui'st ; 

and indeed we w^ere almost past coming back; for 

20 had we gone a little further, we had not been here 

to bring the news to thee. 

Chr. But what have you met with? said Chris- Ps. 44:i9. 

Ps. 107: 10. 

ttan. 

Men. Why we were almost in the Valley of the 
25 Shadow of Death; but that by good hap we looked 
before us, and saw the danger before we came 
to it. 

Chr. But what have you seen? said Christian. 
Men. Seen! Why, the Valley itself, which is 
30 as dark as pitch; we also saw there the Hobgob- 
lins, Satyrs, and Dragons of the Pit; w(^ lu^ard also 



100 THE PILGRIM'S PROGRESS 

in that Valley a continual howling and yelling, as 
of a people under unutterable misery, who there 
sat bound in affliction and u^ons; and over that Val- 
ley hano^s the discouraorinc: clouds of Confusion ; 
Death also doth always spread his wings over it. 5 
Job 3; 5. In a word, it is every whit dreadful, being utterly 

without Order. 

Chr. Then said Chrisiian, 1 perceive not yet, 
by what you have said, but that this is my way to 
Jer. 2: h. f^e dcsircd Haven. lo 

Men. Be it thy ^^ay; we will not chuse it for 
ours. 

So they parted, and Christian went on his way, 
but still with his Sword drawn in his hand, for 
fear lest he should be assaulted. i5 

I saw then in my Dream, so far as this Valley 
reached, there was on the right hand a very deep 
P8.e9 14. Ditch; that Ditch is it into which the blind have 
led the blind in all ages, and have lx)th there 
miserably perished. Again, behold on the left 20 
hand there was a very dangerous Quag, into which, 
if even a good Man falls, he can find no bottom 
for his foot to stand on. Into that Quag King 
David once did fall, and had no doubt therein 
been smothered, had not he that is able phickt 2 
liim out. 

The ])ath-way was here also exceeding narrow, 
and therefore good Christian ^^as the more put 
to it; for when he sought in the dark to shun the 
ditch on the one hand, he was ready to tip over 30 
into the mire on the other; also when he sought to 



THE PILGRIM'S PROGRESS lOT 

escape the mire, without great carefuhiess he 
would be ready to fall into the ditch. Thus he 
went on, and I heard him here sigh bitterly; for, 
besides the dangers mentioned above, the path- 
5 way was here so dark, that ofttimes, when he lift 
up his foot to set forward, he knew^ not where, or 
upon what he should set it next. 

About the midst of this Valley, I perceived the 
mouth of Hell to be, and it stood also hard by the 

10 wayside.^ Now thought Christian, what shall 
I do? x\nd ever and anon the flame and smoke 
would come out in such abundance, with sparks 
and hideous noises (things that cared not for 
Christian s Sword, as did Apollyori before) that 

15 he was forced to put up his Sword, and betake 

himself to another weapon, called All-prayer. Eph.6:ig. 
vSo he cried in my hearing, Lord I beseech thee 
deliver my Soid. Thus he went on a great while, 
yet still the flames would be reaching towards 

L'o him: Also he heard doleful voices, and rushings 
to and fro, so that sometimes he thought he should 
be torn in pieces, or trodden down like mire in 
the Streets. This frightful sight was seen, and 
these dreadful noises w^ere heard by him for 

i?r> several miles together; and coming to a place 
where he thought he heard a company (jf Fiends 
coming forward to meet him, he stopt, and began 



■ Poor niun! where art thou now? Thy Day is Night. 
(Jood man be not cast down, tlioii yet art riglit : 
Thy way to Heaven lies by the gates of Hell: 
Cheer ii]), hold out, with thee it shall go well. 



108 



THE PILGRIM'S PKOGKE8S 



Christian 
put to a 
stand, but for 
:i while. 



Christian 
made believe 
that he spake 
blasphemies, 
when 't was 
Satan that 
suggested 
them into his 
mind. 



Ps. 23: 4. 



to muse what he had best to do. Sometimes he 
had half a thouc^ht to oro back; then aorain he 
thought he might be half way through the Valley; 
he remembered also how he had already van- 
quished many a danger, and that the danger of 
going back might be much more than for to go 
forward; .so he resolved to go on. Yet the Fiends 
seemed to come nearer and nearer; but when they 
were come even almost at him, he cried out with 
a most vehement voice, / ivUl walk in the strength 
of the Lord God; so they gave back, and came no 
further. 

One thing I would not let slip; I took notice 
that now poor Christian was so confounded, that 
he did not know his own voice; and thus I per- 
ceived it: Just when he was come over against the 
mouth of the burning Pit, one of the wicked 
ones got behind him, and stept up softly to him, 
and whisperingly suggested many grievous blas- 
phemies to him, which he verily thought had pro- 
ceeded from his own mind. This put Christia^i 
more to it than am^thing that he met witli before, 
even to think that he should now blaspheme him 
that he loved so much before; yet, could he have 
helped it, he would not have done it; but he had 
not the discretion neither to .stop his ears, nor to 
know from whence those blasphemies came. 

When Christian had travelled in this disconso- 
late condition some considerable time, he thought 
he heard the voice of a man, as going before him, 
sayino;, Though I ivalk through the Valley of the 






2{ 



25 



3U 



THE PILGRIM'S PHOGRESS 109 

Shadow of Death, I ivill fear none ill, for thou art 

with me. 

Then was he glad, and that for these reasons' 

P'irst, Because he gathered from thence, that 

5 some who feared God were in this ^'alley as well 

as hhnself. 

Secondly, For that he perceived God was with JobOiio. 
them, though in that dark and dismal state; and 
why not, thought he, with me? though by reason 

10 of the impediment that attends this ])lace, I can- 
not perceive it. 

Thirdly, For that he hoped, could he overtake 
them, to have company by and by. So he went 
on, and called to him that was before; but he 

15 knew not what to answer, for that he also thought 
himself to be alone. And by and by the day 
broke; then said Christian, He hath turned the Anus 5.- 8. 
Shadow of Death into the morning. 

Now morning being come, he looked back, not Christian 

20 out of desire to return, but to see, by the light of of daV. 
the day, what hazards he had gone through in 
the dark. So he saw more perfectly the Ditch 
that was on the one hand, and the Quag that was 
on the other; also how narrow the way was which 

25 led betwixt them both; also now he saw the Hob- 
goblins, and Satyrs, and Dragons of the Pit, but 
all afar off; for after break of day, they came not 
nigh; yet they were discovered to him, according 
to that which is written, lie discoveretJt deep .loi) 12: 22. 

30 things out of darkness, and hrlngeth out to light 
the Shadow of Deatli. 



110 



THE I^ILGUIM'S PKOGHESS 



Now was Chrisiian iniicli affected with his 
deliverance from all the (hingers of his solitary 
way; which dangers, though he feared them more 
before, yet he saw them more clearly now, because 
the light of the day made them conspicuous to 5 
him. And about this time the Sun was rising, 
and this was another mercy to Christian; for you 
must note, that tho' the first part of the Valley ot* 
the Shadow of Death was dangerous, yet this 
second part wdiich he was yet to go was, if pos- 10 
sible, far more dangerous: for from the place where 
he now stood, even to the end of the Valley, tlie 
way was all along set so full of Snares, Traps, 
Gins, and Nets here, and so full of Pits, Pitfalls, 
deep Holes, and Shelvings down there, that had 15 
it now been dark, as it was when he came the first 
part of the way, had he had a thousand souls, 
they had in reason been cast away; but as I said, 
just now the Sun was rising. Then said he, His 
candle shineth on my head, and hi/ his light I go 20 
through darkness. 

In this light therefore he came to tlie end ol* 
the Valley. , Now I saw in my Dream, that at the 
end of this Valley lay blood, bones, ashes, and 
mangled bodies of men, even of Pilgrims that had 25 
gone this way formerly; and while I was musing 
what should be the reason, I espied a little before 
me a Cave, where two Giants, Pope and Pagan, 
dwelt in old time; by whose power and tyranny the 
men whose bones, blood, ashes, d'c. lay there, ;^o 
were cruelly put to death. But by this ])lace 



THE PILGRIM'S PROGRESS 111 

Christian went without much danger, whereat I 
somewhat wondered; but I have learnt since, that 
Pagan has been dead many a day; and as for the 
other, though he be yet alive, he is hy reason of 
5 age, and also of the many shrewd brushes that 
he met with in his younger dayes, grown so crazy, 
and stiff in his joynts, that he can now do little 
more than sit in his Cave's mouth, grinning at 
Pilgrims as they go by, and biting his nails, be- 

10 cause he cannot come at them. 

So I saw that Christian went on his way; yet 
at the sight of the Old Man that sat in the mouth 
of the Cave, he could not tell what to think, 
specially because he spake to him, though he 

15 could not go after him, saying. You will never 
mend till more of you be burned. But he held 
his peace, and set a good face on't, and so went 
by and catcht no hurt. Then sang Christian, 

O world of wonders! (I can say no less) 
20 That I should be preserv'd in that distress 
That I have met with here! O blessed bee 
That hand that from it hath delivered me! 

Dangers in darkness, Devils, Hell, and Sin, 
Did compass me, while I this Vale was in: 
25 Yea, Snares, and Pits, and Traps, and Nets did lie 
My path about, that worthless silly I 
Might have been catch't, intangled, and cast down ; 
But since I live, let Jesus wear the Crown. I 

Now as Christian went on his way, he came to 

:jo a little ascent, which was cast u|) on j)urp()se that 

Pilgrims might see before^ thcMU. V\^ \hvvv there- 



Ill* 



THL PILGRIMS PKOGKESS 



Christian 
overtakes 

Faithful 



«, nrisi ,u/.' 
fail makes 
Faith tu! 
and he g- 
lovinely 
together. 



fore Chrisfia?} went, and lookincj forward, he saw 
Faifltful before him, upon his Journey. Then 
said Christian aloud. Ho, he-, So-ho; stay, and 1 
will be your Companion. At that Faithful looked 
behind him; to whom Christian cried again, Stay 5 
stay, till I come up to you. But Faithful answered. 
No, I am upon my life, and the Avenger c>f Blood 
is behind me. 

At this Christian was somewhat moved, and 
putting to all his strength, he quickly got up with K 
Faithful y and did also overrun him, sd the last 
was first. Then did Christian vain-gloriously 
smile, because he had gotten the start of his 
Brother; but not taking goo(i heed to his feet, he 
suddenly stumbled and fell, and could not rise ii 
a^ain, until Faithful came up to help him. 

Then I saw in my Dream they went very lovingly 
on together, and had sweet discourse of all things 
that had happened to them in their Pilgrimage; 
and thus Christian began. 2< 

Chr, ^ly honored and well beloved Brother 
Faithful, I am glad that I have overtaken you; 
and that God has so tempered our spirits, that we 
can walk as Companions in this so pleasant a path. 

Faith. I had thought, dear Friend, to have had j:- 
your company quite from our Town; but you did 
get the start of me, wherefore I was forced to 
come thus much of the way alone. 

Chr. How long did you stay m the City of 
Destruction, before you set out after me on your 3G 
Pilgrimage? 



THEJ^ILGRIM'S PROGRESS 113 

Faith. Till I could stay no longer; for there was 
^reat talk presently after you were gone out, that Their talk 

^^, 1 1 • 1 • • 1 T^' p about the 

our City would in short time with rire irom Country 

from whence 

Heaven be burned down to the ground. they came. 

5 Chf. What, did your Neighbours talk so? 
Faith. Yes, 'twas for a while in everybody's 
mouth. 

Chr. What, and did no more of them but you 
come out to escape the danger? 
10 Faith. Though there was, as I said, a great 
talk thereabout, yet I do not think they did firmly 
believe it. For in the heat of the discourse, I 
heard some of them deridingly speak of you and 
of your desperate Journey, (for so they called this 
15 your Pilgrimage) but I did believe, and do still, 
that the end of our City will be with Fire and 
Brimstone from above; and therefore I have 
made mine escape. 

Chr. Did you hear no talk of Neighbour 
20 Pliable f 

Faith. Yes, Christian, I heard that he followed 

you till he came at the Slough of Dlspond, where, 

as some said, he fell in ; but he would not be known 

to have so done; but I am sure he was soundly 

25 bedabbled with that kind of dirt. 

Chr. And what said the Neighbours to him? 

Faith. He hath since his going back been had Eo\k Pliable 

.1 . , . . 1.1. 11 J. •• ^^'•'^^ accounted 

greatly in derision, and that among all sorts ot of when ho 
people; some do mock and despise him, and scarce 
•AO will any set him on work. He is now seven times 
worse \hvu if he had never o-one out of \hv Citv. 



114 THK PILGPvLM'S PROGRESS 

(/Jtr. But why should tliev be so set against 
him, since they also despise the way tliat he t'or- 
s(jok? 
Jer. 29:18, iv<. Fcitth. Oh, tluw Say, Hanii" him, he is a Turn- 
coat, lie was not true to his profession: I think 5 
God has stirred up even his Enemies to hiss at 
liim, and make him a Proverb, because he hath 
forsaken the way. 

Chr. Had you no talk with him before you 
came out? 

Faith. I met him once in the Streets, but he 
leered away on the other side, as one ashamed of 
what he had done; so T spake not to him. 

Chr. Well, at my first settino; out. I had ho])es 
of that Man; but now I fear he will ])erish in il 
the overthrow of the City, for it is happened to 
The Dog find him accordiuiT to the true Proverb, The Dorf is 

the Sow. 

turned to his Vomit again, and the Sow that (ras 
trashed to her walloicing in the Mire. 

Faith. They are my fears of him too; i)ut who 20 
can hinder that which will be? 

Chr. Well, Xeiu'libour Faithful, said Christian, 
let us leave him, and talk of things that more 
immediately concern ourselves. Tell me now, 
what you have met with in the way as you came; -'•'> 
tor I know you have met with some thingrs, or 
else it may be writ for a wonder. 
Faithjui Faith. I esca])ed the Sloudi that I perceive 

assaulted \>y ^ * 

Wa7}foii. you fell into, and i^ot up to the Gate without 

that dancrer; only I met with one whose name was 3o 
Wanton, that had lik(^ to hiivedone me a mischief. 



!Pet. 



THE PILGRIMS PROGRESS 115 

Chr. 'Twas well you escaped her Net; Joseph 
was hard put to it by her, and he escaped her as Gen. 39:ii, 
you did; but it liad like to have cost him his life. 
But what did she do to you? 
5 Faith. You cannot think (but that you know 
something) wdiat a flattering tongue she had; she 
lay at me hard to turn aside A\'ith her, promising 
me all manner of content. 

Chr. Nay, she did not promise you the con- 
10 tent of a good conscience. 

Faith. You know what I mean, all carnal and 
fleshly content. 

Chr. Thank God you have escaped her. The Prov. 22: u. 
abhorred of the Lord shall fall into her Ditch. 
15 Faith. Nay, I know not whether I did wholly 
es(*ape her or no. 

Chr. Why, I tro you did not consent to her 
desires? 

Faith. No, not to defile myself; for I remem- 
20 bred an old writing that I had seen, which saith, Prov. 5:5. 
Her steps take hold of Hell. So I shut mine eyes, job. 3i: i. 
l)ecause I would not be bewitched with her looks: 
then she railed on me, and I went my way. 
Chr. Did you meet with no other assault as 
2") you came? 

Faith. When I came to the foot of the Hill 

called Difficulty, I met with a very aged jNIan, 

who asked me, What I was, and whither houndf 

I told him, That I was a Pilorim, going to the 

'M) Coelestial Citv. Then said the old man, Thou He is jissauiied 

1 *• II '11 h\ Adam the 

lookest like an honc^st iellow; wilt thou be content Firf^t. 



I .lohp 



116 THE PILGRIM'S PROGRESS | 

to dwell with me for the wages that I shall give 
thee? Then I asked hhn his name, and where 
Eph 4; 22. he dwelt? He said his name was Adam the First, 
and I dwell in the Toimi of Deceit. I asked him 
then, What was his work? and w'hat the wages that 5 
he would give? He told me, That his work was 
many delights; and his wages, that I shoidd he 
his Heir at last. I further asked him, What House 
he kept, and what other Servants he had? So he 
told me, That his House was maintained with all in 
the dainties in the world; and that his Servants 
were those of his own begetting. Then I asked 
how^ many Children he had? He said that he 
had but three Daughters: The Lust of the Flesh, 
The Lust of the Eyes, and The Pride of Life, and i ^ 
that I should marry them all if I would. Then 
I asked how^ long time he would have me live with 
him? And he told me, As long as he lived him- 
self. 

Chr. Well, and what conclusion came the old 20 
Man and you to at last? 

Faith. Why, at first, I felt myself somewhat 
inclinable to go with the Man, for I thought he 
spake very fair; but looking in his forehead, as I 
talkel with him, [ saw there written, Put of] the 25 
Old Man with his deeds. 

Chr. And how then? 

Faith . Then it came burning hot into my mind, 
whatever he said, and however he flattered, when 
he got.nie home to his House, he W'Ould sell me for 30 
a Slnvc. So I bid him forbear to talk, for T would 



THE PILGRIM'S PROGRESS 117 

not come near the door of his House. Then he 
reviled me, and told me that he would send such 
a one after me, that should make my way 
bitter to my Soul. So I turned to go away from 
5 him; but just as I turned myself to go thence, I 
felt him take hold of my flesh, and give me such a 
deadly twitch back, that I thought he had pull'd 
part of me after himself. This made me cry, Rom. 7:24. 
wretched Man! vSo I went on my way uy? the 

10 Hill. 

Now when I had got about half\^ ay up, I looked 
behind me, and saw one coming after me, swift 
as the wdnd; so he overtook me just about the 
place where the Settle stands. 

15 Chr. Just there, said Christian, did I sit down 
to rest me; but being overcome with slc^ep, I there 
lost this Roll out of my bosom. 

Faith. But, good Brother, hear me out. So 
soon as the man overtook me, he was but a word 

20 and a blow, for down he knockt jne, and laid me 
for dead. But when T was a little come to my- 
self again, I asked him wherefore he served me so? 
He said. Because of my secret inclini!ig to Adam 
the First; and with that he strook mv another 

25 deadly blow on the brest, and beat m^ down 
backward, so I lay at his foot as dead as before. 
So when I came to myself again T criinl him mercy; 
but he said, I know not how to shew mercy; and 
with that knocked mc down again. Wc had 

'M) doubtless made an end of me, but thai one came 
bv, aud bid him forbear. 



118 



THE PILGRIMS PROGRESS 



o( Moses. 



Faith/ tU 
.assaulted b> 
Dx9Contenl. 



Ckr. Who was that that bid him forbear? 

Faith. I (lid not know him at first, but as he 
went by, 1 }>ereeived the holes in his hands and 
in his side; then I concluded that he was our I>ord. 
So I went up the Hill. 

Chr. That Man that overtook you was Moses. 
He spareth none, neither knoweth he how to shew 
mercy to those that transgress his Law. 

faiiJi. I know it very well; it was not the first 
time that he has met with me. Twas he that 
came to me when I dwelt securely at home, and 
that told me. He would burn my house over my 
head if I staid there. 

Chr. But did you not see the house that stood 
there on the top of that Hill, on the side of which 
Moses met you? 

Faith. Yes, and the Liojis too, before I came 
at it: but for the Lions, I think they were asleep, 
for it was about Xoon ; and because I had so much 
of the day before me, I 2:)assed by the P(^rter, and 
came down the Hill. 

Chr. He told me indeed that he saw you go by, 
but I wish you had called at the House, for they 
would have shewed you so many Rarities, that you 
would scarce have for^rot them to the day of vour 
death. But pray tell me. Did you meet no}x>dy 
in the Valley of Hamilitii? 

Faith. Yes, 1 met with one Discfpntent, who 
would w^illingly have ]>erswaded me to go back 
again with him ; his reason was, for that the Valley 
was altoorether without Honour. He told me, 



J 



15 



20 



1 



THE PILGRIM'S PROGRESS 119 

moreover, that there to ox) was the way to disobey 
ill I my friends, as Pride, Arrogancy, Self -conceit, 
Worldly-glorij, witli others, who he knew, as he 
said, would ])e very ni'iich offended, if I made 
.") such a Fool of myself as to wade through this 
Valley. 

Chr. Well, and how did you answer him? 

Faith. I told him. That although all these that Faithful's 
he named might claim kindred of me, and that Discontent. 
10 rightly, (for indeed they were my Relations accord- 
ing to the flesh) yet since I became a Pilgrim, they 
have disowned me, as I also have rejected them; 
and therefore they w^ere to me now no more than 
if they had never been of my Lineage. I told him 
1.3 moreover, that as to this Vallev, he had quite Piov. i5:33. 
miss-represented the thing: jor before Honour is 
Humility, and a haughty spirit before a fall. 
Therefore said I, I had rather go through this 
A'alley to the honour that was so accounted by 
20 the wisest, than chuse that which he esteemed 
most worthy our affections. 

Chr. jNIet you with nothing else in that Valley? 

Faiih. Yes, I met with Shame; but of all the He ^ ass^xuited 
VIen that I met with in my Pilgrimage, he I think, w'th.s;»ame. 
r 25 bears the wrong name. The other would be said 
nay, after a little argumentation, (and somewhat 
else) but this boldfaced Shame would never have 
done. 

(^hr. Why, what did he say to you? 
.30 Faith. What! why he objected against Religion 
itself; he said it was a pitiful low sneaking bi.isi- 



120 THK PlL(iULM'S PROGRESS 

ness tor a Man to mind Religion; he said that a 
tenth'!' conscience was an uinnanly thing; and that 
for a iNlan to watch over his words and ways, so 
as to tye np hiniseU' froin that Iiectoring liberty 
that the brave spirits of the times accustom them- o 
selves unto, would make me the ridicule of the 
icoi. i:2«i. times. He objected also, that but few of the 

1 Cor. 3: IS. , , ^. 

riiii. 3:7. 8. Mighty, Rich, or Wise, were ever of my opinion; 
nor any of them neither, before they were per- 
swaded to be Fools, and to be of a voluntary fond- lo 

John 7: 48. ness to vcuturc thc k)ss of all, for nobody else kno^rs 
what. He moreover objected the base and low 
estate and condition of those that were chiefly the 
Pilgrims of the tunes in which they lived: also 
their ignorance, and want of understanding in all lo 
Natural Science. Vea, he did hold me to it at that 
rate also, about a great many more things then 
here I relate; as, that it was a shame to sit whining 
and mourning under a Sermon, and a shame to 
come sighing and groaning home; that it was a 
shame to ask my Neighbour forgiveness for petty 
faults, or to make restitution where I had taken 
from any. He said also that Religion made a 
man grow strange to the great, because of a few 
vices (which he called by finer names) and made 2i 
him own and respect the base, because of the same 
Reliirious Fraternitv. And is not this, said he, a 
shame? 

Chr. And what did you say to him? 
Faith. Say ! I could not tell what to say at the 3< 
fir.st. Yea, he ])ut me so to it, that my bloo(1 came 



THE PiJ.GKlM'S PKOGKKSS 121 

up in my face; even this Shame fetch't it up, and 
had ahnost beat me quite off. But at last I began 
to consider, Thai that which is highly esteemed Luke Ur. 15. 
among Men, is had in ahomi nation loith God. 
5 And I thought again, this Shame tells me what 
men are; but it tells me nothing what God or the 
Woi'd of God is. And I thought moreovei', that 
at the day of doom, we shall not be doomed to 
death or life according to the hectoring s])irits 

10 of tlie world, but according to the Wisdom and 
Law of the Highest. Therefore thought 1, what 
God says is best, is best, though all the men in the 
woi'ld are against it. Seeing then that God pre- 
fers his Religion, seeing God prefers a tender Gon- 

15 science, seeing they that make themselves Fools 
for the Kingdom of Heaven are wisest; and that 
the poor man that loveth Christ is richer than the 
greatest Man in the world that hates him ; Shame 
depart, thou art an Enemy to my Salvation: shall 

20 1 entertain thee against my Sovereign Lord? 
How then shall 1 look him in the face at his com- 
ing? Should 1 now be ashamed of his ways and Mark8:3s. 
Servants, how can I expect the blessing? But 
indeed this Shmne was a bold Villain; 1 could 

2.5 scarce shake him out of my com])any; yen, he 
would Ix' haunting of me, and continually whis- 
pering nie in the ear, with some one or other of the 
infirmities that attend Religion; but at last 1 told 
him, 'Twas but in vain to attempt further in this 

30 business; for those things that \w disdaintMl, in 
thos<^ did I see most glory; and so at last 1 got 



122 THE PILGRIM'S PKOGRESS 

past this importunate one. And when 1 had 
shaken him off, then I began to sing: — 

The tryals that those men do meet withal, 

That are obedient to the Heavenly call, 

Are manifold, and suited to the flesh, 

And come, and come, and come again afresh; 

That now, or sometime else, we by them may 

Be taken, overcome, and cast away. 

Oh, let the Pilgrims, let the Pilgrims then 

Be vigilant, and quit themselves like men. 10 

Chr, I am glad, my Brother, that thou didst 
withstand this Villain so bravely; for of all, as 
thou sayest, I think he has the wrong name; for 
he is so bold as to follow us in the Streets, and to 
attempt to put us to shame before all men; that 15 
is, to make us ashamed of that which is good: but 
if he was not himself audacious, he would never 
attempt to do as he does. But let us still resist 
him, for notwithstanding all his bravadoes, he 
Prov 3:35. promotcth the Fool and none else. The Wise 20 
shall inherit glory, said Solomon, hut shame shall 
he the promotion of Fools. 

Faith. I think we must cry to Him for hel}) 
against Shame, that would have us to be valiant 
for Truth upon the Earth. 25 

Chr. You say true; but did you meet no body 
else in that Valley? 

Faith. No not I; for I had Sun-shine all the 
rest of the way through that, and also through the 
Valley of the Shadow of Death. .*^o 

Chr. T was well for you ; I am sure it fared far 



THE PILGRIM'S PROGRESS 123- 

otherwise with me; I had for a long season, as 
soon ahnost as I entree! into that Valley, a dread- 
ful Combat with that foul Fiend Apollyon; yea, 
I thought verily he would have killed me, espe- 
5 eially when he got me down and erusht me under 
him, as if he would have erusht me to pieces. For 
as he threw me, my Sword flew out of my hand; 
nay, lie told me. He was sure of me: but I cried 
to God, and he heard me, and delivered me out of 
10 all my troubles. Then I entred into the Valley of 
the Shadov/ of Death, and had no light for almost 
half the w^ay through it. I thought I should a 
been killed there, over and over; but at last day 
brake, and the Sun rose, and I went through that 
15 which was behind with far more ease and quiet. 
Moreover, I saw in my Dream, that as they 
w ent on, Faiihjid, as he chanced to look on one 
side, saw a man whose name is Talkative , walk- 
ing at a distance besides them; (for in this place 
20 there was room enough for them all to walk). He Talkative 
was a tall Man, and something more comely at a 
distance than at hand. To this man Faithful 
addressed himself in this manner. 

Faith. Friend, Whither away? Are you going 
25 to the Heavenly Country? 

Talk. I am going to that same })lace. 
Faith. That is well; then I hope we may 
have your good com])any. 

Talk. With a very good will will 1 be your 
30 C(mipani()n. 

Faith. Come on then, and let us go together, and 



described. 



vl24 



THE PILGHIMS PUuGKESS 



Faithful 
iind Talkative 



Talkativt'i< 
ilislike of bad 
discourse. 



Talkative e 
fine dieooursr. 



let U8 spend our time in discoursing of things 
that are profitable. 

Talk. To talk of tliinii> that are good, to nu 
is very acceptable, with you oi with any other; 
and I am glad that I have met with those that ■» 
incline to so good a work; for to speak the 
truth, there are but few that care thus to spend 
their time (as they are in their travels), but chuse 
much rather to be speaking of things to no pmfit; 
and this hath been a trouble to me. lo 

Faith. That is indeed a thing to be lamented; 
for what things so worthy of the use of the tongue 
and mouth of men on Earth, as are the things 
of the God of Heaven? 

Talk. I like you wonderful well, for your say- is 
ing is full of conviction; and I will add, What 
thing so pleasant, and what so profitable, as to 
talk of the things of God? What things so pleas- 
ant? that is, if a man hath any delight in things 
that are wonderful, for instance, if a man doth 2^ 
delight to talk of the History or the Mystery of 
things; or if a man doth love to talk of ^Miracles, 
Wonders, or Signs, where shall he find things 
recorded so delightful, and so sweetly pennecl, 
as in the Holy Scripture? 2 

Faith. That 's true; but to be profited by such 
things in our talk should be that which we design. 

Talk. That it is that I said; for to talk of such 
things is most profitable; for by so doing, a Man 
may iret knowledixe of many things; as of the 30 
vanitv of earthly things, ami the benefit of thing> 



THE PILGRIM'S PROGKE88 125 

above: Thus in general; but more particularly, 
})y this a man may learn the necessity of the New- 
})irth, the insufficiency of our works, the need of 
Christ's righteousness, &c. Besides, by this a 
5 man may learn by talk, what it is to repent, to 
believe, to pray, to sufl'er, or the like; by this also 
a Man may learn what are the great promises and 
('(msolations of the Gospel, to his own comfort. 
Further, by this a Man may learn to refute false 

10 opinions, to vindicate the truth, and also to instruct 
the ignorant. 

Faith. All this is true, and glad am I to hear 
these things from you. 

Talk, Alas! the want of this is the cause that 

15 so few understand the need of faith, and the neces- 
sity of a work of Grace in their Soul, in order to 
eternal life; but ignorantly live in the works of the 
liaw, by which a man can by no means obtain the 
Kingdom of Heaven 

20 Faith. But by your leave, Heavenly knowledge 
of these is the gift of God; no man attaineth to 
them by human industry, or only by the talk of 
them. 

Talk. All this I know very well ; for a man can 

25 receive nothing, except it be given him from Obruve 
Heaven; all is of Grace, not of Works: I could 
give you a hundred Scriptures for the confirma- 
tion of this. 

Faith. Well then, said Faithful, what is that 

30 one thing that we shall at this time found our 
discourse upon? 



126 



THE PILGRIM'S PROGRESS 



brave 
Talkative. 



Faithful 
begniiled bv 
Talkative. 



Christian 
makes a dis- 
f'overy of 
Talkative, 
telling 
Faithful 
who he was. 



Talk. What you vrill : I will talk of things Heav- 
enly, or thingi Earthly; things ]Moral, or things 
Evangelical; things Sacrecl, or things Prophane; 
things past, or things to come; things forraign, or 
things at home; things more Essential, or things t 
Circmnstantial; provided that all be done to our 
profit. 

Faith. Now did Faithful begin to wonder; and 
stepping to Christian (for he walked all this while 
by himself) he said to him, (but softly) What a lo' 
brave Companion have we got . Surely this man 
will make a very excellent Pilgrim. 

Chr. At this Christian modestly smiled, and 
said, This man with whom you are so taken will 
beguile, with this tongue of his, twenty of them 
that know him not. 

Faith. Do you know him then? 

Chr. Know him I Yes, better than he knows 
himself. 

Faith. Pray what is he? 

Chr. His name is Talkative; he dwelleth in our 
Town: I wonder that you should be a stranger to 
him, only I consider that our Town is large. 

Faith. Whose Son is he? And whereabout 
doth he dwell? 2.5 

Chr. He is the son of one Say-icell; he dwelt in 
Prating Roiv; and is known of all that are ac- 
quainted with him, by the name of Talkative in 
Prating Row; and notwithstanding his fine 
tongue, he is but a sorry fellow. 30 

Faith. Well, he seems to be a very ))retty man. 



THE PILGRIM'S PROGRESS 127 

Chr. That is, to them who have not thorough 
acquaintance with him. for he is best abroad, 
near home he is ugly enough. Your saying that 
he is a jpretty man, brings to my mind what T have 
5 observed in the work of the Painter, whose Pict- 
ures shew best at a distance, but very near, more 
unp] easing. 

Faith, But I am ready to think you do but 
jest, because you smiled. 

10 Chr. God forbid that I should jest (though I 
smiled) in this matter, or that I should accuse any 
falsely. I will give you a further discovery of 
him : This man is for any company, and for any 
talk; as he talketh now with you, so will he talk 

15 when he is on the Ale-bench; and the more drink 
he hath in his crown, the more of these things he 
hath in his mouth; Religion hath no place in his 
heart, or house, or conversation; aH he hath lieth 
in his tongue, and his Religion is to make a noise 

20 therewith. 

Faith. Say you so ! Then am I in this man 
greatly deceived. 

Chr, Deceived! you may be sure of it; remem- 
ber the Proverb, They say and do not: bvf the Matt. 23:3. 

25 Kingdoin of God is not in word, but in power. He ^'^' ^' ' 
talketh of Prayer, of Repentance, of Faith, and of Talkative 
the New-birth; but he knows but only to talk of dw^s'noll 
them. I have been in his Family, and have 
observed him both at home and abroad; and 1 

:^o know what I say of him is tlie truth. His house 
is as empty of Religion as the white of an Egg is 



Koin. 2: 24, 25. 



12s THK riLGia.M\s PKUGKESS 

His House is of savour. There is there neither Prayer, nor siijn 

empty of . .... 

ikiieion. of Repentance for sin; yea, the bruit in his kind 

serves God far better than he. He is the very 

Htisasiuin staiu, re])roach, and shame of ReUmon, to all that 

t.. Religion. , . . ^ . 

know him; it can hardly have a good word m all 
that end of the Town where he dwells, through 
him. Thus say the common people that know 

The Proverb him, .1 Saiuf abwad, and a Devil at home. His 
poor Family finds it so; he is such a churl, such a 
railer at, and so unreasonable with his Servants, ic 
that they neither know how to do for, or to speak 

Mensiiuiito to him. ^NIcu that have anv dealings with him, 

deal with him. «. • i ^ ^ ' ^ * m t i • i i • 

say tis better to deal with a liir/c than with him; 
for fairer dealing they shall have at their hands. 
This Talkative (if it l)e possible) will go beyond 15 
them, defraud, beguile, and over-reach them. 
Besides, he brings up his Sons to follow his steps; 
and if he findeth in any of them a foolish timorous- 
ness, for (so he calls the first appearance of a ten- 
der conscience) he calls them fools and blockheads, 
and by no means will imploy them in much, or 
speak to their commendations before others. For 
my part I am of opinion, that he has by his wicked 
life caused many to stumble and fall ; and will be, 
if God prevent not, the mine of many more. 25 

Faith. Well, my Brother, I am bound to believe 
you ; not only because you say you know him, but, 
also because like a Christian you make your reports 
of men. For I cannot think that you speak these 
things of ill will, but because it is even so as you 30 
sav. 



i 



I 



THE PILGRIM'S PROGRESS 129 

Chr. Had I known him no more than you, I 
might perhaps have thought of him as at the first 
you did; yea, had he received this report at their 
hands only that are enemies to Religion, I should 
5 have thought it had been a slander: (a lot that 
often falls from bad men's mouths upon good 
men's names, and professions;) but all these 
things, yea, and a great many more as bad, of my 
own knowledge I can prove him guilty of. Be- 

10 sides, good men are ashamed of him; they can 
neither call him Brother, nor Friend; the very 
naming of him among them, makes them ])lush, 
if they know him. 

Faith, Well, I see that Saying and Doing are 

15 two things, and hereafter I shall better observe 
this distinction. 

Chr. They are two things indeed, and are as The carcass 
diverse as are the Soul and the Body; for as the 
Body without the Soul is but a dead Carcass, so 

20 Saying, if it be alone, is but a dead Carcass also. 

The Soul of Religion is the practick part: Pure jamcs i : 27. 
Religion and imdefiled, before God and the Father, 
is this, To visit the Fatherless and Widows in their 
affliction, and to keep himself unspotted from ihc 

25 world. This Talkative is not aware of; he thinks 
that hearing and saying will make a good Chris- 
tian, and thus he deceiveth his own soul. Hear- 
ing is but as the sowing of the Seed; falling is not 
sufficient to prove that fruit is indeed in the heart 

30 and life; and let us assure ourselves, that at the 
day of Doom men shall be judged accordinii: to 



of Reliscion. 



S^ ver. 22-26. 



IW 



THE PILGRIM'S PKOGHESS 



See Matr. 18: 
18-23, and 
Ch. 25: 14-4*.. 



Lev. 11:3, 
Dent. 14:7 



Faithful 
convinced (>: 
the badness of 
Talkative. 



Talkative 
like to thing? 
that sound 
without lif' . 



1 Cor. 13: 1-3. 

< -1^14: 7. 



their fruits. It will not be said then, Did you 
believe? but, Were you Doers, or Talkers only? and 
accordingly shall they be judged. The end of the 
world is compared to our Haryest, and you know 
men at Haryest regard nothing but fruit. Not 5 
that anything can be accepted that is not of Faith : 
but I speak this to shew you how insignifi- 
cant the profession of Talkative will be at that 
day. 

Faith. This brings to my mind that of Moses, 1 
by which he describeth the beast that is clean. 
He is such an one that parteth the Hoof and 
cheweth the Cud; not that parteth the Hoof only, 
or that cheweth the Cud only. The Hare cheweth 
the Cud, but yet is unclean, because he parteth 15 
not the Hoof. And this truly resembleth Talka- 
tive; he cheweth the Cud, he seeketh knowledge, 
he cheweth upon the Word; but he diyideth not 
the Hoof, he parteth not with the way of sinners ; 
but as the Hare, he retaineth the foot of a Dog or 20 
Bear, and therefore is unclean. 

Chr. You haye spoken, for ought I know, the 
true Gospel sense of those Texts: And I will add 
another thing; Paul calleth some men, yea and 
those great Talkers too, sounding Brass and tinck- 25 
Un(} Cymbals; that is, as he expounds them in 
another place. Things without life, giving sourul. 
Things without life, that is, without the true Faith 
and Grace of the Gospel ; and consequently things 
that shall never be placed in the Kingdom of so 
Heayen amona' tho.se that are the Children of 



THE PILGRIM'S PROGRESS 131 

life; though then* sound, by their talk, be as if it 
were the tongue or voice of an Angel. 

Faith. Well, I was not so fond of his company 
at first, but I am as sick of it now. What shall we 
5 do to be rid of him? 

Ckr. Take my advice, and do as I bid you, and 
you shall find that he will soon be sick of your 
company too, except God shall touch his heart, 
and turn it. 
10 Faith. What would you have me do? 

Chr. Vvhy, go to him, and enter into some se- 
rious discourse nbout the power of Religion; and 
ask him plainly (when he has approved of it^ for 
that he will) whether this thing be set up in his 
15 Heart, House, or Conversation. 

Faith. Then Faithful stepped forward again, 
and said to Talkative, Come, what chear? How 
is it now? 

Talk. Thank you, well. 1 thought we should 
20 have had a great deal of Talk by this time. 

Faith. Well, if you will, we will fall to it now; 
and since you left it with me to state the question, 
let be tills; How doth the saving Grace of God 
discover itself, when it is in the heart of man? 
25 Talk. I perceive then that our talk must be 
ahoiit the power of things. Well, 'tis a very good 
question, and I shall be willing to answer you. Taikaiives 
And take my answer in brief thus : First, Where the of a^work of"^ 
Grace of God is in the heart, it causeth there a 
30 great out-cry against sin. Secondly — 

Fait It. Nav hold, let us consider of one at once: 



132 



THE PILGRIM'S PROGRESS 



To cry out 
:igaiDSt £iD, no 
^ism of Grace. 



Gin. 39: 15. 



Great 

knowledge no 
sign of Grace. 

1 Cor. 13:2. 



I think you should rather say, It shews itself by 
inclining the Soul to abhor its sin. 

Talk. Why, what difference is there betv.ecn 
crying out against, and abhoring of sin? 

Faith. Oh! a great deal; A man may cry out 
against sin, of policy; but he cannot abhor it, but 
by vertue of a godly antipathy against it: I have 
heard many cry out against sin in the Pulpit, who 
yet can abide it well enough in the heart, house, 
and conversation. Joseph's Mistris cried out 
with a loud voice, as if she had been very holy; 
but she would willingly, notwithstanding that, 
have committed uncleanness with him. Some 
cry out against sin, even as the Mother cries e)ut 
against her Child in her lap, when she calleth it 
Slut and naughty Girl, and then falls to hugging 
and kissing it. 

Talk. You lie at the catch, I perceive. 

Faith. No, not I; T am only for setting things 
right. But what is the second thing whereby you 
would prove a discovery of a work of Grace in the 
heart? 

Talk. Great knowledge of Gospel Mysteries. 

Faith. This signe should have been first; but 
first or last, it is also false; for knowledge, great 
knowledge may be obtained in the mysteries of 
the Gospel, and yet no work of Grace in the Soul. 
Yea, if a man have all knowledge, he may yet be 
nothing; and so consequently be no child of Gk)d. 
When Christ said, Do ijou know all these things? and 
the Disciples had answered, Yes; he addeth Blessed 



15 



20 



30 



THE PILGRIM'S PROGRESS 133 

are ye if ye do them. He doth not ky the blessing 
in the knowing of them but in the doing of them . 
For there is a knowledge that is not attended with 
doing; He that knoweth his Master s ivill, and doth 
5 it not. A man may know like an Angel, and yet 
be no Christian, therefore your sign is not true. 
Indeed to knoiv is a thing that pleaseth Talkers 
and Boasters; but to do is that which pleaseth 
God. Not that the heart can be good without 
10 knowledge; for without that the heart is naught. 

There is therefore knowledge and knowledge. Knowledge 

, , . , , . and knowledge; 

Knowledge that resteth m the bare speculation of 
things, and knowledge that is accompanied with 
the Grace of faith and love, w^hich puts a man 
15 upon doing even the will of God from the heart; Tnieknowi- 
the first of these will serve the Talker; but with- with end'i^^m.rs. 
out the other the true Christian is not content. 
Give me understanding y and I shall keep thy Law; Vs.ud-. 34. 
yea I shall observe it with my whole heart. 
20 Talk. You lie at the catch again, this is not for 
edification. 

Faith. Well, if you please, propound another 
sign how this work of Grace disco vereth itself 
where it is. 
25 Talk. Not I, for I see we shall not agree. 

Faith. Well, if you will not, will you give me 
leave to do it? 

Talk. You may use your liberty. 

Faith. A work of Grace in the soul disco vereth One good sign 
30 itself, either to him that hath it, or to standers-by. 
To him that hath it thus: It gives him con vie- 



THE PILGRIM'S PROGRESS 

tion of sin, especially of the defilement of his 
nature and the sin of unbelief (for the sake of 
which he is sure to be damned, if he findeth not 
mercy at God's hand by faith in Jesus Christ). 
This sight and sense of things worketh in him 5 
sorrow and shame for sin; he findeth moreover 
revealed in him the wSaviour of the world, and the 
absolute necessity of closing with him for life, at 
the which he findeth hungrings and thirstings 
after him, to which hungrings, &c\, the promise lo 
is made. Xow according to the strength or weak- 
ness of his Faith in his Saviour, so is his joy and 
peace, so is his love to holiness, so are his desires 
to know him more, and also to serve him in this 
World. But though I say it disco vereth itself thus 15 
unto him, yet it is but seldom that he is able to 
conclude that this is a work of Grace; because 
his corruptions now, and his abused reason, make 
his mind to misjudge in this matter; therefore in 
him that hath this work, there is required a very 20 
sound Judgement before he can with steddiness 
conclude that this is a work of Grace. 
To others it is thus discovered: 

1. By an experimental confession of his Faith 

in Christ. , 25 

2. By a life answerable to that confession, to 
wit, a life of holiness, heart-holiness, family-holi- 
ness, (if he hath a Family) and by conversation- 
holiness in the World; which in the general teach- 
eth him, inwardly to abhor his sin, and himself 30 
for that in secret, to suppress it in his Family, and 



THE PILGRIM^S PROGRESS 135 

to promote holiness in the World; not by talk only, 
as an Hypocrite or Talkative Person may do, but 
by a practical subjection, in Faith and Love, to 
the power of the Word. x\nd now Sir, as to this 

5 brief description of the work of Grace, and also 
the discovery of it, if you have ought to object, 
object; if not, then give me leave to propound tc) 
you a second question. 

Talk. Nay my part is not now to object, but 

10 to hear; let me therefore have your second ques- 
tion. 

Faith. It is this. Do you experience the first 
part of this description of it? and doth your life Another good 

. . „ sign of Grace. 

and conversation testme the same? or standeth 

15 your Religion in Word or in Tongue, and not in 
Deed and Truth? Pray, if you incline to answer 
me in this, say no more than you know the God 
above will say Amen to; and also nothing but 
what your conscience can justifie you in; for, Not 2Cor. lO: is. 

20 Jie that commendeth himself is approved, but ichom 
the Lord commendeth. Besides, to say I am thus 
and thus, when my Conversation and all my 
Neighbours tell me I lye, is great wickedness. 
• Talk. Then Talkative at first began to blush, Talkative not 

25 but recovering himself, thus he replyed. You come FaithfuVs 
now to Experience, to Conscience, and God ; and 
to appeal to him for justification of what is spoken. 
This kind of discourse I did not expect ; nor am I 
disposed to give an answer to such (|uestions, 

30 because I count not myself bound thereto, unless 
you take upon you to be a Catccliizer, and, though 



136 



THE PILGRIM'S PROGRESS 



Thr reason 
why Faithful 
put to him 
that qiies<-ion. 



FacthfuVs 
jjlain dealing 
with 
Talkative. 



Talkative 
flings away 
from Faithful. 



A good 
ridnnce. 



you should do so, vet I may refuse to make you 
my Judge, But I pray will you tell me why you 
ask me such questions? 

Faith. Because I saw you forward to talk, and 
because I knew not that you had ought else but 
notion. Besides, to tell you all the truth, I have 
heard of you that you are a man whose Religion 
lies in talk, and that your conversation gives this 
your Mouth-profession the lye. They say you 
are a spot among Christians, and that religion lo 
fareth the worse for your ungodly Conversation, 
that some have already stumbled at your wicked 
ways, and that more are in danger of being de- 
stroyed thereby; your Religion and an Ale-house, 
and Covetousness, and Uncleanness, and Swear- 15 
ing and Lying, and vain Company-keeping, &c. 
will stand together. The Proverb is true of you 
which is said of a Whore, to wit. That she is a 
shame to all Women; so you are a shame to all 
Professors. 20 

Talk. Since you are ready to take up reports, 
and to judge so rashly as you do, I cannot but 
conclude you are some peevish or melancholy 
man, not fit to be discoursed with; and so adieu. 

Chr. Then came up Christian, and said to his 25 
Brother, I told you how it would happen; your 
words and his lusts could not agree; he had rather 
leave your company than reform his life. But he 
is gone, as I said; let him go, the loss is no man's 
but his own, he has saved us the trouble of going 30 
from him; for he continuing (as I suppose he will 



THE PILGRIM'S PROGRESS 137 

do) as he is, lie would have been but a blot in our 

company: besides, the Apostle says, From such 

icithdraw thyself. 

Faith. But I am glad we had this little dis- 

5 course with him, it may happen that he will think 

of it again; however, I have dealt plainly with 

him, and so am clear of his blood, if he perisheth. 

Chr. You did well to talk so plainly to him as 

you did. There is but little of this faithful deal- 

10 ing with men now a days, and that makes Religion 
to stink in the nostrills of many, as it doth; foi- 
they are these Talkative Fools whose Religion is 
only in word, and are debauched and vain in their 
Conversation, that (being so much admitted into 

15 the Fellowship of the Godly) do stumble the 
World, blemish Christianity, and grieve the Sin- 
( ere. I wish that all Men would deal with such 
as you have, done: then should they either be 
made more conformable to Religion, or the com- 

20 pany of Saints would be too hot for them. Then 
(lid Faithful say, 

How Talkative at first lifts up his Plumes! 
How bravely doth he speak! How he presumes 
To drive down all before him! ]^>ut so soon 
2o As Faithful talks of Heart-ivork, like the Moon 
That 's past the full, into th^ wain he goes. 
And so will all, but he that Ilcart-worl: knows. 

Thus they went on talking of what they had 
seen by the way, and so made that way easy, which 
.30 would otherwise, no doubt, have been tedious to 
thc^m ; for now Wwy went through a Wil(l(M'ness. 



THE PILGRIM'S PROGRESS 



Xow when they vrere got ahiiost quite out of 
this Wilderness, Faithful chanced to cast his eye 
back, and espied one comino- after them, and he 
knew him. Oh! said Faithful to his Brother, 
Who comes yonder? Then Christian looked, and 5 
said, It is my good friend Evangelist. Ay, and 
my good friend too, said Faithful, for 'twas lie 
that set me the way to the Gate. Now was Evan- 
gelist come up unto them, and thus sahited them: 

Evan. Peace be with you, dearly beloved, and 10 
peace be to your helpers. 

Chr. Welcome, welcome, my good Evangelist, 
the sight of thy countenance brings to my remem- 
brance thv ancient kindness and unweaaied 



labouring for mv eternal o-ood 



15 



Faith. And a thousand times welcome, said 
good Faithful: Thy company, O sweet Evan- 
gelist, how desirable is it to us poor Pilgrims ! 

Evan. Then said Evanaelist, How hath it fared 
with you, my friends, since the time of our last 20 
]:>arting? What have you met with, and liow have 
you behaved yourselves? 

Then Christian and Faithful told him of all 
things that had happened to them in the way; 
and how, and with what difficulty, they had 25 
arrived to that place. 

Evan. Right glad am I, said Evangelist, not 
that you have met with trials, but that you have 
l^een victors; and for that you have (notwith- 
standing many weaknesses) continued in the way 30 
to this verv dav. 



THE PILGRIM'S PROGRESS 139 

^I say, right glad am I of this thing, and that for 
ine own sake and yours: I have sowed, and 
you have reaped; and the day is comino;, when John 4.- 36. 
both he that sowed and they that reaped shall 
5 rejoice together; that is, if you hold out: for in due 
time ye shall reap, if vou faint not. The Crown iCor.9:24, 

. *^. . . 25 26 *^ 

is before you, and it is an incorruptible one ; so 
run that you may obtain it. Some there be that 
set out for this Crown, and after they have gone 

10 far for it, another comes in, and takes it from 

them; hold fast therefore that you have, let no Rev. 3;ii. 
man take your Crown. You are not yet out of 
the gun-shot of the Devil; you have not resisted 
unto blood, striving against sin; let the Kingdom 

15 be always before you, and believe stedfastly con- 
cerning things that are invisible. Let nothing 
that is on this side the other world get within you : 
and above all, look well to your own hearts, and 
to the lusts thereof, for they are deceitful above 

20 all things, and desperately wicked; set your faces 
like a flint; you have all power in Heaven and 
Earth on your side. 

Chr. Then Christian thanked him for his ex- 
hortation, but told him withal, that they would xheydu 

25 have him speak farther to them for their help the hl'exh'ortytion. 
rest of the way, and the rather, for that they well 
knew that he was a Prophet, and could tell them 
of things that might ha))j)en unto them, and also 
how they might resist and overcome them. To 

30 which request Faithful also consented. So Evan- 
(fclisf began as followeth: 



1411 



THE PILGUnrS PROGRESS 



Hf i)redict€th 
what troubles 
they shall 
meet with in 
Vanity Fair. 
and encourap- 
eth them to 
steadfastnoss. 



He wh<->se lot 
it will be there 
tu suffer, will 
have the 
better of his 
Brother. 



Evan. Mv Sons, you have heard, in the words 
Dt the truth of the Gosj^el, that you must through 
many tribuhitions enter into the Kingdom of 
Heaven. And airain, that in every City bonds 
and afflictions abide you; and therefore you can- 
not expect that you should go long on your 
Pilgrimage without thf^m, in some sort or other. 
You have found something of the truth of these 
testimonies upon you already, and more will im- 
mediately follow; for now, as you see, you are 
almost out of this Wilderness, and therefore you 
^\'ill soon come into a Town that you will by and 
by see before you; and in that Town you ^^ill be 
hardly beset with enemies, who will strain hard 
but they will kill you ; and be ye sure that one or 
both of you must seal the testimony which you 
hold, with blood; but be you faitliful unto death, 
and the King will give you a Cro\Mi of life. He 
that shall die there, although his death will be 
unnatural, and his pain perhaps great, he will 
yet have the better of his fellow; not only because 
he will be arrived at the Coelestial City soonest, 
but because he will escape many miseries that the 
other will meet with in the rest of his Journey. 
But when you are come to the Town, and shall 
find fulfilled what 1 have here related, then re- 
member your friend, and quit yourselves likt^ 
men, and commit the keeping of your souls to 
your God in well-doing, as unto a faithful Creator. 

Then I saw in my Dream, that when they were 
got Milt of the Wilderness, they presently saw a 



\ 



10 



15 



20 



25 



30 



THE PILGRIM'S PROGRESS 141 

Town before them, and the name of that Town 

is Vanity. iVnd at the Town there is a Fair kept, isa. 40: u. 

^ . . . , „ , 1 . Eccl. 1:2, 14. 

called Vanity Fair: it is kept all the year long; it Ch. 2:ii-i7. 
beareth the name of Vanity Fair, because the 
5 Town where t is kept is lighter than Vanity; and 
also because all that is there sold, or that cometh 
thither, is Vanity. As is the saying of the wise, 
All that cometh is Vanity. 

This Fair is no nev\'-erected business, but a 

10 thing of ancient standing; I will shew you the 
original of it. 

Almost five thousand years agone, there were The Antiquity 
Pilgrims walking to the Coelestial City, as these 
two honest persons are; and Beelzebzib, Apollyon, 

15 and Legion, with their Companions, perceiving 
by the path that the Pilgrims made, that their 
way to the City lay through this Toivn of Vanity, 
they contrived here to set up a Fair ; a Fair wherein 
should be sold all sorts of Vanity, and that 

20 it should la;st all the year long: therefore at this 
Fair are all such Merchandize sold, as Houses, 
Lands, Trades, Places, Honours, Preferments, TheMerchan- 
Titles, Countrys, Kingdoms, Lusts, Pleasures, Fair. 
and Delights of all sorts, as Whores, Bauds, 

26 Wives, Husbands, Children, Masters, Servants, 
Lives, Blood, Bodies, Souls, Silver, Gold, Pearls, 
Precious Stones, and what not. 

And moreover, at this Fair there is at all times 
to be seen Juglings, Cheats, Games, Plays, Fools, 

30 Apes, Knaves, and Rogues, and that of all sorts. 
Here are to be seen too, and that for nothino- 



142 THE PILGRIM'S PROGRESS 

Thefts, ^Murders, Adultries, False-swearers, and 
that of a blood-red colour. 

And as in other Fairs of less moment there are 
the several Rows and Streets under their proper 
names, where such and such Wares are vended, i 
so here likewise you have the proper places, Rows, 
Streets, (viz. Countrvs and Kingdoms) where the 
Wares of this Fair are soonest to be found : Here 
is the Britain Row, the French Row, the Italian 
The Streets of Row, the Spanish Row, the German Row, where lo 

this Fair. ^ , ^^ . . i i -n 

several sorts ot vanities are to be sold. But as in 
other Fairs, some one commodity is as the chief 
of all the Fair, so the ware of Rome and her ]Mer- 
chandize is greatly promoted in this Fair; only 
our English nation, with some others, have taken lo 
a dislike thereat. 

Now, as I said, the way to the Coelestial City 

lyes just thorow this Town where this lusty Fair 

iCor. 5:10. is kept; and he that will go to the City, and yet 

Christ went uot go thorow tliis Town, must needs go out of the 20 

Fa^ir!^^ ''^ world. The Prince of Princes himself, when here, 

went thorow this Town to his own Country, and 

that upon a Fair-day too; yea, and as I think, it 

Matt. 4: 8, 9 was Bcclzebiib, the chief Lord of this Fair, that 

invited him to buy of his Vanities: yea, would 25 
have made him Lord of the Fair, would he but 
have done him reverence as he went thorow the 
Town. Yea, because he was such a person of 
honour, Beelzebub had him from Street to Street, 
and shewed him all the Kingdoms of the World 30 
in a little time, that he might, (if possible) alhire 



THE PILGRIM'S PROGRESS 143 

that Blessed One to cheapen and buy some of his 
Vanities; but he had no mind to the Merchandize, Christ bought 
and therefore left the Town, without laying out this Fair, 
so much as one Farthing upon these Vanities. 
5 This Fair therefore is an Ancient thing, of long 
standing and a very great Fair. 

Now these Pilgrims, as I said, must needs go The Pilgrims 

" enter the Fsir 

thorow this Fair. Well, so they did; but behold, 
even as they entred into the Fair, all the people 
10 in the Fair were moved, and the Town itself as it The Fair in a 

1 1 (» hubbub about 

were m a hubbub about them; and tnat tor several them. 
reasons: for 

Firsi^ The Pilgrims were cloathed with such 
kind of Raiment as was diverse from the Raiment The first cause 

1 1 • 1 -n< • rr<\ ^^ *^^ hubbub. 

15 of any that traded m that I^air. The people 

/ P 1 -r^ • 1 , ICor. 2:7, S. 

therefore of the l^air made a great gazing upon 
them : some said they were Fools, som.e they were 
Bedlams, and some they are Outlandish-men. 
Secondly, And as they wondred at their Apparel, 
20 so they did likewise at their Speech; for few could i^ecund cause 

111 1 -11 11 1 of the hubbub. 

understand what they said: they naturally spoke 
the language of Canaan, but they that kept the 
Fair were the men of this World; so that, from 
one end of the Fair to the other, they seemed 
25 Barbarians each to the other. 

Thirdly, But that which did not a little amuse ihirdcaust^ 

1 Ti/r 1 1- 1 1 T^M . of the hubbub. 

the Merchandizers was, that these Pilgrims set 

very light by all their Wares; they cared not so 

much as to look upon them; and if they called 

^0 upon them to buy, they would \)\\i their fingers 

in their ears, and cry, Turn aivatj mine rifcs from }\s. 110:37. 



144 



THE PILGRIM'S PROGRESS 



riiil. 3: 19. 20. 



Fourth cause 
oi the hi'-hbul). 



2:^ 2'A 



They are 
mockeil. 



T!ie Fair in 



They are 
examined. 



Tliey toll who 
they arc. and 
whence they 
came. 

Hob. 11- 1^1*>. 



They are not 
UMieved. 



hi'hnf(Ii)ir/ Vaniiij, and look upwards, signifying 
that their trade and traffick was in Heaven. 

( )iie chanced mockingly, beholding the car- 
riages of the men, to say unto them, What will 
ye buy? But they, looking gravely upon him, 
answered, 11 V hui) the Truth. At that there was 
an occasion taken to des])ise the men the more; 
some mocking, some taunting, some speaking re- 
proachfully, and some calling upon others to 
smite them. At last things came to a hubbub 
and great stir in the Fair, insomuch that all 
order was confounded. Xow was word presently 
brought to the Great One of the Fair, who quickly 
came down and de})uted some of his most trusty 
friends to take those men into examination, about 
whom the Fair was almost overturned. So the 
men were brought to examination; and they that 
sat u})on them, asked them whence they came, 
whither they went, and what they did there in such 
an unusual Garb? The men told them that they 
were Pilgrims and Strangers in the \Yorld, and that 
they were going to their own Country, which was 
the Heavenly Jrn/5afem; and that they had given 
no occasion to the men of the Town, nor yet to the 
Merchandizers, thus to abuse them, and to let 
them in their Journey, except it was for that, when 
one asked them what they would buy, they said 
they would buy the Trutii. But they that were 
appointed to examine them did not believe them 
to be any other than Bedlams and Mad, or else 
such as came to put all things into a confusion in 



10 



15 



20 



THE PILGRIM'S PROGRESS 145 

the Fair. Therefore they took them and beat 

them, and besmeared them with dirt, and then They are put 

1 /->( 1 1 • 1 1 1 ^° ^^^ Cage. 

put them into the Cage, that they might be made 
a spectacle to all the men of the Fail*. There 
5 therefore they lay for some time, and were made 
the objects of any man's sport, or malice, or 
revenge, the Great One of the Fair laughing still 
at all that befel them. But the men being patient, 
and not rendring railing for railing, but contrari- Their behaviour 

10 wise blessing, and giving good words for bad, and 
kindness for injuries done, some men in the Fair 
that were more observing, and less prejudiced 
than the rest, began to check and blame the baser 
sort for their continual abuses done by them to 

15 the men; they therefore in angry manner let fly 
at them again, counting them as bad as the men 
in the Cage, and telling them that they seemed 
confederates, and should be made partakers of 
their misfortunes. The other replied, that for the mui of 

or. 1 1 • - the Fair do 

-0 ought they could see, the men w^ere quiet, and fail out among 

1 • Till 1 11 themselves 

sober, and intended no body any harm; and that about these 

1 1 1 • 1 • T-^ • 1 two men. 

there were many that traded m their rair that 
were more worthy to be put into the CngQ, yea, 
and Pillory too, than were the men that they 

-5 had abused. Thus, after divers words had 
passed on both sides, (the men behaving 
themselves all the while very . wisel}' and 
soberly before them) they fell to some blows 
among themselves, and did harm one to another. 

^0 Then were these two poor men brought before 
their examiners again, and there charged as being 



146 



Tiiey are made 
the Authors 
«'i this 
disturbance. 



They are led 
u{i and down 
the Fair in 
chaines. for 
a terror to 
others. 



Some of the 
men of the 
Fair won to 
them. 



Their 

:idversarie5? 
resolve to 
kill them. 



They are again 
put into the 
Cage, and 
after brought 
to Trya!. 



THE PILGPvIM'8 PROGRESS 



■ 



10 



guilty of the late Hubbub that had been in the 
Fair. So they beat them j)itifully and hancred 
Irons upon them, and led them in Chaines up and 
down the Fair, for an example and a terror to 
(Others, lest any should speak in their behalf, or 
joyn themselves unto them. But Christian and 
Faithful behaved themselves yet more wisely, and 
received the ignominy and shame that was east 
upon them, with so much meekness and patience, 
that it won to their side (though but few in com- 
parison of the rest) several of the men in the P^air. 
This put the other party yet into a greater rage, 
insomuch that they concluded the death of these 
two men. Wherefore they threatned, that th(^ 
Cage, nor irons should serve their turn, but that i5 
they should die, for the abuse they had done, and 
for deluding the men of the Fair. * 

Then were they re-manded to the Cage again, 
until further order should be taken with them. 
So they put them in, and made their feet fast in 20 
the Stocks. 

Here also they called again to mind what they 
had heard from their faithful friend Evangelist, 
and were the more confirmed in their way and 
sufferings, by what he told them would happen -'' 
to them. They also now comforted each othe)-, 
that whose lot it was to suffer, even he shouhl 



• Behold Vanity Fair; the Pilgrims there 
Are chained and stoned beside: 
Even so it was, our Lord past here, 
And on Mount Calvary died. 



THE PILGRIM'S PROGRESS 147 

have the best on 't; therefore each man secretly 
wished that he might have that preferment: but 
committing themselves to the All-wise dispose of 
Him that ruleth all things, with much content 
5 they abode in the condition in which they were, 
until they should be otherw^ise disposed of. 

Then a convenient time being appointed, they 
brought them forth to their Tryal, in order to 
their condemnation. When the time was come, 

10 tliey were brought before their enemies, and 
arraigned. The Judge's name was Lord Hate- 
f/ood. Their Indictment was one and the same 
in substance, though somewhat varying in form, 
the contents wdiereof was this: 

15 That they luere enemies to and disturbers of 
their Trade; that they had made Commotions and 
Diwisions in the Toivn, and had won a party to Their 

, . , ^ • • . Indictment. 

their own most dangerous Opinions, m contempt 
of the Law of their Prince. 
20 Then Faithful began to answer,* that he had 

onlv set himself against that which had set itself Faithful's 

TT* • 1 • 1 1 1 • 7 answer for 

against Him that is higher than the highest. And himself. 
said he, as for Disturbance, I make none, being 
myself a man of Peace; the parties that were w^on 
25 to us, were won by beholding our Truth and 
Innocence, and they are only turned from the 
worse to the better. And as to the King you 

■^ Now Faithful play the Man. Speak for thy Cod: 
Fear not the wicked's malice, nor their rod; 
Speak boldly man, the Truth* is on thy side; 
Die for it, and to Life in triumph ride. 



1-^S THE PILGRIM'S PROGRESS 

talk of, since he is Beelzebub, the enemy of our 
Lord, I dejBe him and all his Angels. 

Then Proclamation was made, that they that 
had ought to say for their Lord the King against 
the Prisoner at the Bar, should forth^Yith appear sM 
and give in their evidence. So there came in ■ 
three witnesses, to wit, Envy, Superstition, and 
Pickthank, They were then asked if they knew 
the Prisoner at the Bar; and what they had to 
say for their Lord the King against him. lo 

EnvyYjegms. Then stood forth Envy, and said to this effect: 

My Lord, I have known this man a long time, 
and will attest upon my Oath before this hon- 
ourable Bench, that he is — 

Judge. Hold! Give him his Oath. 15 

So they sware him. Then he said, My Lord, 
this man, notwithstanding his plausible name, is 
one of the vilest men in our Country. He neither 
regardeth Prince nor People, Law nor Custom; 
but doth all that he can to possess all men with 20 
certain of his disloyal notions, which he in the 
general calls Principles of Faith and Holiness. 
And in ])articular, I heard him once myself 
affirm, That Christianity and the Customs of 
our Tovnu of Vanity were diametrically opposite, 25 
and could not be reconciled. By which saying, 
my Lord, he doth at once not only condemn all 
our laudable doings, but us in the doing of them. 

Judge. Then did the Judge say to him, Hast 
thou any more to say? 30 

Envy. ]My Lord, I could say much more, only 



follows. 



THE PILGRIM'S PROGRESS 149 

K I would not be tedious to the Court. Yet if ne^d 

be, when the other Gentlemen have given in their 

Evidence, rather than anything shall be wanting 

that will dispatch him, I will enlarge my Testi- 

5 mony against him. So he was bid stand by. 

Then they called Superstition, and bid him 
look upon the Prisoner. They also asked, what 
he could say for their Lord the King against 
him? Then they sware him; so he began: 

10 Super. ]My Lord, I have no great acquaintance Superstition 
with this man, nor do I desire to have further 
knowledge of him; however, this I kno^^", that he 
is a very pestilent fellow, from some discourse 
that the other day I had with him in this Town; 

15 for then talking with him, I heard him say, That 
our Religion was naught, and such by which a 
man could by no means please God. Which 
sayings of his, my I^ord, your Lordship very well 
knows, what necessarily thence will follow, to 

20 wit. That we still do worship in vain, are yet in 
our sins, and finally shall be damned; and this 
is that which I have to say. 

Then was Pickthank sworn, and bid say what 
he kne\\', in behalf of their Lord the King, against 

25 the Prisoner at the Bar. 

Pick. My Lord, and you Gentlemen all, This Pukthank's 
fellow I have known of a long time, and have 
heard him speak things that ought not to be 
spoke; for he hath railed on our noble Prince 

30 Beelzebub, and hath spoken contemptibly of his 
honourable Friends, whose names are the Lord 



tmionv. 



1.5() THE PILGHnrS PROGRESS 

Sins are all Old Mou, tlic I^ml Ccwnal DeUcfht, the Lord 

Lords and . i r • i^' • r i 

Great Ones Luxunous^ the Lrord Desire of i ain Glorij, my 
old Lord Leelterij, Sir Havincf (r reedy y with all 
the rest of our Nobility; and he hath said more- 
over, that if all men were of his mind, if possible, 5 
there is not one of these Noble-men should have 
any lono^er a being in this Town; besides, he hath 
not been afraid to rail on you, my Lord, who are 
now a]>pointed to be his Judge, calling you an 
ungodly villain, with many other such-like vili- ic 
fying terms, with which he hath bespattered most 
of the Gentry of our Town. 

When this Piekthank had told his tale, the 
Judge directed his speech to the Prisoner at the 
Bar, saying, Thou Runagate, Heretick, and i 
Traitor, hast thou heard what these honest 
Gentlemen have witnessed against thee? 

Faith. ^lay I speak a few words in my own 
defence? 

Judge. Sirrah, sirrah, thou deservest to live 20 
no longer, but to be slain immediately upon the 
place; yet that all ]Men may see our gentleness 
towards thee, let us see what thou hast to say. 

Faithfuis Faith. 1. I say then, in answer to what Mr. 

h^'iif.''^ Envy hath spoken, I never said ought but this, 2.5 
That what Rule, or Laws, or Custom, or People, 
were flat against the Word of God, are diamet- 
rically opposite to Christianity. If I have said 
amiss in this, convince me of my error, and I am 
ready here before you to make my recantation. .30 
2. As to the second, to wit, Mr. Superstition , 



THE PILGRIM'S PROGRESS 151 

and his charge against me, I said only this, That 
in the worship of God there is required a Divine 
Faith; but there can be no Divine Faith without 
a Divine Revehition of the w^ill of God: therefore 
5 whatever is thrust into the Worship of God that 
is not agreeable to Divine Revelation, cannot be 
done but by an human Faith, which Faith will 
not profit to Eternal Life. 

3. As to what Mr. Pickthank hath said, I say, 

10 (avoiding terms, as that I am said to rail, and 
the like) that the Prince of this Town, with all 
the Rabblement his attendants, by this Gentleman 
named, are more fit for a being in Hell, than in 
this Town and Country: and so, the Lord have 

1.5 mercy upon me. 

Then the Judge called to the Jury (who all The Judge 
this while stood by, to hear and observe), Gen- the j?7r?/. ^ 
tlemen of the Jury, you see this man about whom 
so great an uproar hath been made in this Town : 

20 you have also heard what these worthy Gentle- 
men have witnessed against him: also you have 
heard his reply and confession. It lieth now in 
your brests to hang him, or save his life; but yet 
r think meet to instruct you into our Law. 

2o There was an Act made in the days of Pharaoh Ex. i: 22. 
the Great, Servant to our Prince, that lest those 
of a contrary Religion should multiply and grow 
too strong for him, their Males should be thrown 
into the river. There was also an Act made in 

30 the days of Nebuchadnezzar the Great, another Dan. 3: 4-(i. 
ol* his vServants, that whoever would not fall down 



152 THE PILGRIM'S PROGRESS 

and worship his Golden Image, should be thrown - 
into a Fiery Furnace. There was also an Act 

Dan. 6: 7-9. made in the days of Darius, that whoso, for some 
time, called upon any God but him, should be 
cast into the Lions' Den. Now the substance of 5 
these Laws this Rebel has broken, not only in 
thought (which is not to be borne) but also in 
word and deed; which must therefore needs be 
intolerable. 

For that of Pharaoh, his Law was made upon 10 
a supposition, to prevent mischief, no Crime be- 
ing yet apparent; but here is a Crime apparent. 
For the second and third, you see he disputeth 
against our Religion; and for the Treason he hatli 
confessed, he deserveth to die the death. 15 

The Jury and Thcu wcut the Jurv out, whosc uamcs were, 

Mr. Blind-man, Mr. No-good, Mr. Malice, Mr. 
Love-hist, ]Mr. Live-loose, ^h\ Heady, Mr. High- 
mind, Mr. Enmity, ]Mr. Lyar, Mr. Cnielty, Mr. 
Hate-light, and Mr. Implacable; who every one 20 
gave in his private ^^erdict against him among 
themselves, and afterwards unanimously con- 
cluded to bring him in guilty before the Judge. 

Every one's And first Mr. BUnd-mau the Foreman, said, / see 

clearly that this man is an Heretick. Then said 25 
Mr. No-good, Away ivith such a fellow from the 
Earth. Ay, said Mr. Malice, for I hate the very 
looks of him. Then said ^Nlr. Love-lust, I could 
never indure him. Nor /, said Mr. Live-loose, 
for he would alwayes Jjc condemning my way. 30 
Hang him, hang him, said ^Nlr. Heady. A mrry 



THE PILGRIM'S PROGRESS 153 

Scrub, said Mr. High-mind. My heart riseth 
against him, said Mr. Fminity. He is a Rogue, 
said Mr. Lyar. Hanging is too good for him, 
said Mr. Cruelty. Let us dispatch him out of the 

5 tvay, said Mr. HaieAight. Then said Mr. Im- 
placable, Might I have all the icorld given me, I 
could not be reconciled to him; therefore let us 
forthivith bring him in guilty of death. And so Tj^^^^^^^^^^^^^ 
they did; therefore he was presently condemned '1^^^^^''^ 

10 to be had from the place where he was, to the 
place from whence he came, and there to be put 
to the most cruel death that could be invented. 

They therefore brought him out, to do with 
him according to their Law; and first they 

15 Scourged him, then they Bufieted him, then they 
Lanced his flesh with Knives; after that they 
Stoned him with stones, then prickt him with The <-ruei» 
their Swords; and last of all they burned him to Faithful 
ashes at the Stake. Thus came Faithfid to his 

20 end. * 

Now I saw that there stood behind the multi- 
tude a Chariot and a couple of Horses, waiting a chariot and 

, • 1 J Horses wait 

for FaithfuL who (so soon as his adversaries had to take awa> 

1 • i -i 1 i. 'x Faithful. 

dispatched him) was taken up into it, and strait- 

25 way was carried up through the Clouds, with 

sound of Trumpet, the nearest way to the Coeles- 

tial Gate. But as for Christian, he had some 



* Brave Faithful, bravely done in Word and Deed: 
Judge, Witnesses, and Jury have instead 
Of overcoming thee. l)Ut shewn their Rage: 
When thou art dead. thou'H hve from Age to Age. 



154 



THE PILGRIM'S PROGHP]SS 



Christian 
is still alive. 



The Song that 
Christian 
made of 

Faithful after 
his death. 



Christian 
has another 
Companion. 



There Ls more 
of the men of 
the Fair will 
follow. 



They overtake 
By-ends. 



respit, and was remanded back to ))ri.son; .so he 
there remained for a space. But he that over- 
rules all things, having the power of their rage 
in his own hand, so wrought it about, tliat Chris- 
tian for that time escaped them, and went his 5I 
way. And as he went he sang, saying. 

Well Faithful, thou hast faithfully protest 
Unto thy Lord; Avith Him thou shalt be blest. 
When faithless ones, with all their vain delights. 
Are crying out under their hellish plights; 10 

Sing, Faithful, sing, and let thy name survive; 
For though they kill'd thee, thou art yet alive. 



Now I saw in my Dream, that Christian went 
not forth alone, for there was one whose name 
was Hopeful, (being made so by the beholding of 15 
Christian and Faith Jul in their words and be- 
haviour, in their sufferings at the Vm.v) who 
joyned himself unto him, and entering into a 
brotherly covenant, told him that he would be 
his Companion. Thus one died to make Testi- 20 
mony to the Truth, and another rises out of his 
ashes to be a Companion with Christiaii. This 
Hopeful also told Christian, that there were man}' 
more of the men in the Fair that would take their 
time and follow after. 25 

So I saw that quickly after they were got out 
of the P^air, they overtook one that was going, 
before them, whose name was By-ends: so they 
said to him, What Country-man, Sir? and how 
far go you this way? He told them that he came 
from the Town of Fair-speech, and he was going 



30 



10 



THE PILGRIM'S PROGRESS 1^-5 

to the Ca^lestial City, (but told them not his 

name.) ' • 

Fi-om Fair-speech, said Christian. Is there i'r.v.2r.:25 

any that be good live there? 

By-ends. Yes, said By-ends, I hope. 
Chr. Pray Sir, what may I callyou? 
By-ends. I am a Stranger to you, and you to By-e^nd^ioth 
me: if you be going this way, I shall be glad nf -me. 
your company; if not, I must be content. 

Chr. This Town of Fair-speech, said Chris- 
tian, I have heard of it, and, as I remember, they 
say it 's a wealthy place. 

By-ends. Yes, I will assure you that it is; and 
I have very many rich Kindred there. 
15 Chr. Pray, who are your Kindred there? if a 
man may be so bold. 

By-ends. Almost the whole Town; and in par- 
ticular, my Lord Turn-about, my Lord Time- 
server, my Lord Fair-speech, (from whose ances- 
20 tors that Town first took its name) also Mr. 
Smooth-man, Mr. Facing -hot h-icays, Mr. Any- 
thing; and the Parson of our Parish, Mr. Two- 
tongues, was my Mother's own Brothei- by 
Father's side; and to tell you the truth, Lam a 
25 Gentleman of good Quality, yet my Great- 
grandfather was but a Waterman, lookino one 
way and rowing another; and I got most of my 
estate by the same occupation. 
Chr. Are you a inarrie:! man? 
30 By-ends. Yes, and my Wife is a very virtuous 
woman, the Daughter of a virtuous woman; slie 



150 THT-: PILGRIM'S PUOGKESS 



4 

^.1 ■ 



The Wife and Wiis HIV I AuW Fn'miuff-'^ Daughter, therefore she 

Kiiulrod of ' , ' ' i i t^ •! i • • i 

Bihcnd^ came oi a verv honourable rainilv, and is arrived 

to sucli a ])it('h of breedino-, that she knows how 
to cari'v it to all, even to Prince and Peasant. 
'T is true we soniewliat differ in Religion from 5 
those of tlic stricter sort, yet but in two small 
points: First, w(» never strive against Wind and 

Where B//- Tide: Secondly, we are al waves most zealous 

eN{fs differs , o i- • ' • i • cl or 

from others wheu liehgiou gocs lu his bilver Slippers; we 
eigion. ^^^^^^ iiiucli to Walk with him in the Street, if the lo 
Sun shines, and the People ap})laud it. 

Then Clwistkui ste})t a little a to-side to his 
fellow Iloprfitl, saying. It runs in my mind that 
this is imv Bif-cnds of Fair-speech, and if it be he, 
we have as very a Knave in our comj)any as i") 
<lwelleth in all these parts. Then said Hopcjul, 
Ask him; methinks he should not be ashamed of 
his name. So ('hrlsfian came up with him again, 
and said, Sir, you talk as if you knew something 
more than all the world doth; and if I take not 20 
my mark amiss, 1 deem I have half a guess of 
you. is not youi' name Mr. Eff-ends of Fair- 
'S' per eh.' 

By-ends. This is not my name, but indeed it 
is a nickname that is given me by some that can- 25 
not abide mc^ and I must be content to bear it as 
a reproach, as other good men have borne theirs 
before nu\ 

Cfir. But did you never give an occasion to 
men to call you by this name? 30 

By-e)ids. Never, never I The worst that ever I 



Christian. 



THE PILGIilM'S PROGRESS 1^7 

(lid to pive them an occasion to give me this name, How By-ends 

^ . g(^^ hi? nRTP.o. 

was, that I had alwayes the luck to jump m my 
Judgement with the present way of the times 
whatever it was, and my chance was to get there- 
5 by; hut if things are thus cast upon me, let me 
count them a blessing, but let not the malicious 
load me therefore with reproach. 

Ch)\ I thought indeed that you was the man 
that I had heard of, and to tell you what I think, 
10 I fear this name belongs to you^ more properly 
than you are willing we should think it doth. 

By-ends. Well, if you will thus imagine, 1 can- He desires to . 

i. u 1 -i. 1 11 £ 1 £ ' ^^T company 

not help it; you shall rind me a tair company- with 
keeper, if you will still admit me your associate. 

15 Chr. If you will go with us, you must go 
against Wind and Tide, the which, I perceiA'C, is 
against your opinion; you must also own Religion 
in his Rags, as well as when in his Silver Slippers, 
and stand by him too, when bound in Irons, as 

20 well as Vvdien he walketh the Streets with a]:)plause. 
By-ends. You must not impose, nor lord it over 
my Faith; leave me to my liberty, and let me go 
with you. 

CJir. Not a step further, unless you will do in 

25 what I propound, as we. 

Then said By-ends, I shall never desert my old 
Principles, since they are harmless and profitable. 
If I may not go with you, I must do as I did 
before you overtook me, even go by myself, until 1 

wo some overtake me that will be glad of my com- 
])any. 



158 THK P1LGKIM.S PK(.»GHEi>8 

Now 1 i>aw in my Dream that Christian and 
Hopeful forsook him, and kept their distance 
l^efore him; but one of them looking back, saw 
three men following Mr, Bif-ends, and behold, as 
they came up with him, he made them a yery low 5 
congee, and they also gave him a compliment. 
The men's names were ilr Hold-the-icorkl, Mr. 
Money-love y and ilr. Save-all; men that ]Mr. By- 
ends had formerly l>een acquainted with; for in 
their minority they were Sch(X)l-fellows, and were 10" 
taught by one Mr. Gripe-man, a School-master in 
Love-gain, which is a I\Iarket-town in the County 
of Coveting, in the Xoi-th. This School -master 
taught them the Art of Getting, either by \-iolence, 
cousenage, flattery, l^ing, or by putting on a guise 15 
of Religion; and these four Gentlemen had at- 
tained much of the Art of their Master, so that 
they could each of them liave ke))t such a Srho(^] 
themselves. 

Well when they had, as I said, thus saluted each 20 
other, Mr. Money-love said to ^Ir. By-ends, Who 
are they upon the Road before us? For Chris- 
tian and Hopeful were yet within \'iew. 

By-ends. They are a c-ouple of far country- 
men, that after their mode are going on Pilgrimairc. 25 

Money-love. Alas! Why did they not stay, that 
we might have had their good company? For 
they, and we, and you, Sir, I hope, are all going 
on a Pilgrimage. 

By-ends, We are so indeed; but the men be- 30 
fore us are so rigid, and love so much their own 



THE PILGUIiVrS PROGRESS 159 

notions, and do also so lightly esteem the opinions 
of others, that let a man be never so godly, yet 
if he jumps not with them in all things, they 
thrust him quite out of their company. 
5 Save-all. That's bad; but we read of some 
that are righteous overmuch; and such men's 
ligidness prevails with them to judge and con- 
demn all but themselves. But I pray what, and 
how many, were the things wherein you differed? 

10 By-ends. Why they after their head-strong 
manner, conclude that it is duty to rush on their 
Journey all ^\eathers, and I am for waiting for 
Wind and Tide. They are for hazarding all for 
God at a clap, and I am for taking all advantages 

15 to secure my Life and Estate. They are for hold- 
ing their notions, though all other men are against 
them; but I am for Religion in what, and so far 
as, the times and my safety will bear it. They 
are for Religion when in Rags and Contempt; 

20 but I am for him when he walks in his Golden 
Slippers in the Sun-shine, and with applause. 

Hold-the-world. Ay, and hold you there still, 
good Mr. By-ends; for for my part I can count 
him but a Fool, that having the liberty to keep 

25 what he has, shall be so unwise as to lose it. Let us 
be wise as Serpents; 'tis best to make hay when 
the Sun shines; you see how the Bee lieth still 
all winter, and bestirs her only when she can 
have Profit with Pleasure. God sends sometimes 

.30 Rain, and sometimes Sun-shine; if they be such 
fools to go through the first, yet let us be content 



160 THE PILGRIM'S PKC>GrvKSS 

to take fair weather alono- with lis. For my j)art 
I hke that llehgion best that will stand with the 
security of God s o'ood blessings unto us; for who 
can imagine that is ruled by his Reason, since 
God has bestowed u})on us the good thino-s of 
this Life, but that he would have us keep tluMu 
for his sake? Ahraliam and Solomon grew rich 
in Religion. And Job says, that a good man 
sliall Jaif up Gold as Dust. But he must not be 
such as the men before us, if they be as you have id 
descri})ed them. 

Sarr-all. I think that we are all agreed in this 
matter, and therefore there needs no more words 
about it. 

Money-love. Xo, there needs no more words i: 
about this matter indeed; for he that believes 
neither Scripture nor Reason (and you see wi^ 
have both on our side) neither knows his own 
liberty, nor seeks his own safety. 

By-ends. My Brethren, we aie, as you see, 2( 
going all on Pilgrimage; and for our better diver- 
sion from things that are bad, give me leave t(» 
j)ropound unto you this question: 

Suppose a man, a Minister, or a Tradesman, 
d:c. should have an advantage lie before him to 2: 
get the good blessings of this life, yet so as that 
he can by no means come by them, except, in 
a})pearance at least, he becomes extraordinary 
zealous in some points of Religion that he meddled 
not with before^ may he not use this means to :^i 
attain his end, and vet i)e a ri^ht honest man? 



THE PILGRIM'S PKOGHESS 161 

Money-love. I see i;he bottom of your ques- 
tion, and, with these Gentlemen's good leave, 
I will endeavour to shape you an answe'-. And 
first, to speak to your question as it concei'ns a 

5 Minister himself: Suppose a Minister, a worthy 
man, possess' d but of a very small benefice, and 
has in his eye a greater, more fat and plum}) by 
far; he has also now an opportunity of getting 
of it, yet so as by being more studious, by preach- 

10 ing more frequently and zealously, and because 
the temj:>er of the people requires it, by altering 
of some of his Principles; for my part I see no 
I'eason but a man may do this, (provided he has 
a Call) ay, and more a great deal besides, and 

15 yet be an honest man. For why? 

1. His desire of a greater benefice is lawful, 
(this cannot be contradicted) since 'tis set be- 
fore him by Providence; so then he may get it 
if \\e can, making no question for Conscience 

'20 sake. 

2. Besides, his desire after that benefice lUakes 
him more studious, a more zealous Preacher, 
Ac. and so makes him a better man; yea makes 
him better improve his parts, which is accord- 

'25 ing to the ^lind of God. 

?). Now as for his c()mj)lying with tlu^ temper 
of his peo])le by dissenting, to serv(^ them, some 
of his Principles, this argueth, 1, 'That he is of 
a self-denying temper; 2. of a sweet and winning 
no deportment; '^. and so mon^ fit for the Minis- 
terial function. 



162 THE PILGRIMS PHOGHESS 

4. I conclude then, that a Minister that changes 
a small for a great, should not for so doing be 
judged as covetous; but rather, since he has 
improved in liis parts and industry thereby, be 
counted as one that pursues his Call, and the a 
oppoi-tunity put into his hand to do Good. 

And now to the second part of the question, 
which concerns the Tradesman you mentioned. 
Suppose such an one to have but a poor imploy 
in the world, but by becoming Relicrious, he may ii 
mend his ^larket, perhaps get a rich Wife, or 
more and far better Customers to his Shop; for 
my ])art I see no reason but that this may l)c 
lawfully done. For why? 

1. To become religious is a Vertue, by what u 
means soever a man becomes so. 

2. Xor is it unla\\-ful to get a rich Wife, or 
niore Custom to my Shop. 

o. Besides, the man that gets these by be- 
coming religious, gets that wliich is good of them ^ 
that are good, by becoming good himself; so ™ 
then here is a good Wife, and good Customers, 
and good Gain, and all these by becoming re- 
ligious, wliich is good: therefore to become 
religious to get all these, is a good and profit- 2^ 
able design. 

Tliis answer thus made by this Mr. Money- 
love to ^Ir. By-ends question was highly ap- 
plauded by them all; wherefore they concluded 
upon the whole that it was most wholsome and 30 
advantageous. And because, a-^ they thought, 



THK PILGIMM'S PKOGKESS 

no man was able to contradict it, and becau.se 
Christian and Hopeful were yet within call, they 
jointly agreed to assault them with the question 
as soon as they overtook them, and the rather 
5 because they had op])osed Mr. By-ends })efore. 
So they called after them, and they stopt, and 
stood still till they came up to them; but they 
conclude.d as they went that not Mr. By-ends, 
but old Mr. Hold-ihe- world, should propound 

10 the question to them, because, as they supposed, 
their answer to him would be without the le- 
mainder of that heat that w^as kindled betwixt 
Mr. By-ends and them, at their parting a little 
before. 

15 So they came up to each other, and after a 
short salutation, Mr. Hold-the-ioorld propounded 
the question to Christian and his fellow, and 
bid them to ans^^'er it if they could. 

Chr. Then said Christian, Even a babe in 

20 Religion may answer ten thousand such' ques- 
tions. For if it be unlawful to follow Christ for 
loaves, as it is, {John 6.) how^ much more abom- 
inable is it to make of him and Religion a Stalk- 
ing-horse, to get and enjoy the world. Nor do 

25 we find any other than Heathens, Hypocrites, 
Devils, and Witches, that are of this opinion. 

1. Heathens; for when Hamor and Shecliein 
liad a mind to the Daughter and Cattle of Jacob, 
and saw that there was no ways for them to 

30 comc^ at them, but by becoming circumcised; 
th(\v said to their companions, If every male of 



THE PILGRIM'S PHUGHESS * 



lis be circumcised, as they are circumcised, shall 
not their Cattle, and their substance, and every 
beast of theirs, be ours? Their Daughter and 
their Cattle were that wliich they sought to ol)- 
tain, and their Religion the Stalking-horse they 5 
made use of to come at them. Read the whole 
story, Gen. 34. 20, 21, 22, 23. 

2. The Hypocritical PJuirisees were also of 
this Relicrion. Long Prayers were their Pre- 
tence, but to get A^-idows* houses was their In- lo 
tent; and greater damnation w^^s from God their 
Judgment, Luke 20. 46, 47. 

3. Judas the Devil was also of this Religion; 
he was religious for the Bag, that he might be 
possessed of what was therein; but he was lost, i^ 
cast away, and the very Son of Perdition. 

4. Simon the ]Vitch was of this Religion too; 
for he would have had the Holy Ghost, that he 
might have got IVIoney thei-ewith, and his sen- 
tence fix)m Peter's nmuth was acci^>rding, Acts 8. -o 
19, 20, 21, 22, 

5. Neither will it out of my mind, I.)ut that 
that man that takes up Religion for the World, 
will throw away Religion for the World; for .*^o 
surely as Judas designed the World in Ijecoming 25 
religious, so surely did he also sell Religion and 
his Master for the same. To answer the ques- 
tion therefore affirmatively, as I perceive you 
have done, and to accept of as authentick such 
answer, is lx)th heathenish, hv|X)critical, and 30 
devilish, and vuur Reward will be according to 



THE PILGRIM'S PROGKESS 165 

your Works. Then they stood staring one upon 
another, but had not wherewith to answer Chris- 
tian. Hopeful also approved of the soundness 
of Christian s answer; so there was a great Silence 

5 among them. Mr. By-ends and his company 

also staggered and kept behind, that Christian 

and Hopeful might outgo them. Then said 

' Christian to his fellow, If these men cannot stand 

before the sentence of men, what will they do 

with the sentence of God? And if they are mute 
when dealt with by vessels of Clay, what will 
they do when they shall be rebuked by the flames 
of a devouring Fire? 

Then Christian and Hopeful out-went them, 

5 and went till they came at a delicate Plain called The ease that 
Ease, where they went with much content; but is^iSmtir^ 
that Plain was but narrow, so they were quickly 
got over it. Now at the further side of that 
Phiin was a little Hill called Lucre, and in that 

Hill a Silver-Mine, which some of them that had dangerous Hill. 
formerly gone that way, because of the rarit}' of 
it, had turned aside to see; but going too near 
the brink of the pit, the ground being deceitful 
under them, broke, and they were slain; some 

5 also had been maimed there, and could not to 
tlieir dying day be their own men again. 

Then I saw in my Dream, that a little off the 
road, over against the Silver-Mine, stood Demas Demasaithc 
(gentleman-like) to call to Passengers to come 

J and see; who said to Christian and his fellow, 
Ho! turn aside hither, and I will shew vou a thinu'. 



160 



THE PILGRIM'S PROGRESS 



Ho cnlls t(^ 
Christian 
:ind Hopeful 
to come to him. 

Hopeful 
tempted to 
go, but 
Christian 
holds him back. 



H.16 4: 18. 



Christian 
roundeth up 
Demas. 

2 Tim. 4: 10, 



Chr. AVhat thing so deserving as to turn us 
out of the way? 

Demas. Here is a Sllver-Mme, and some 
digging in it for Treasure. If you will come, 
with a little paines you 'may I'ichly provide for 5 
yourselves. 

Hope. Then said Hopeful, Let us go see. 

Chr. Not I, said Christian; I have heard (f. 
this place before now, and how many have there 
been slain; and besides that Treasure is a snare 10 
to those that seek it, for it hindreth them in their 
Pilgrimage. Then Christian called to Demas, 
saying, Is not the place dangerous? Hath it 
not hindred many in their Pilgrimage? 

Demas. Not very dangerous, except to those 15 
that are careless. But withal, he blushed as he 
spake. 

Chr. Then said Christian to Hopeful, Let us I 
not stir a step, but still keej) on our way. 

Hope. I will warrant you, when By-ends 20 
comes up, if he hath the same invitation as we, 
he will turn in thither to see. 

Chr. No doubt thereof, for his Principles lead 
him that way, and a hundred to one but he (lies 
there. 2". 

Demas. Then Demas called again, saying, 
But will you not come over and see? 

Chr. Then Christian roundly answered, say- 
ing, Demas, thou art an Enemy to the right ways 
(»f the Tyord of this way, and hast been already 
(condemned for. thine own turnino- aside, bv one 



THE PIT.GRIM'S PROGRESS 167 

of his Majestie's Judges; and why seekest thou 
to bring us into the like condemnation? Be- 
sides, if we at all turn aside, our Lord the King 
will certainly hear thereof, and will there put 
us to shame, where we would stand with boldness 
before him. 

Demas cried again, that he also was one of 
their fraternity; and that if they would tarry a 
little, he also himself would walk with them. 

Chr. Then said Christian, What is thy name? 
Is it not it by the which I have called thee? 

Demas. Yes, my name is Demas, I am the 
Son of Ahraham. 

Chr. I know you, Gehazi was your Great- 2 Kings 5: 20. 
grandfather, and Judas your Father, and you Matt.' 27- 3-5. 
have trod their steps. It is but a devilish prank 
that thou usest; thy Father was hanged for a 
Traitor, and thou deservest no better reward. 
Assure thyself, that when we come to the King, 
we will do him word of this thy behaviour. Thus 
they went their w^ay. 

By this time By-ends and his Companions 
were come as-ain within sisfht, and they at the By-endsgoes 

^ o 7 J over to Demaa. 

first beck went over to Demas. Now whether 
they fell into the Pit by looking over the brink 
thereof, or whether they went down to dig, or 
whether they w^ere smothered in the bottom by 
the damps that commonly arise, of these things 
[ am not certain; but this I observed, that they 
never were seen again in tlie way. Then sang 
(In'isfian, 



THE PILGRIM'S PROGRESS 

By-ends and Silver Dcmas both agree; 
One calls, the other runs, that he may be 
A sharer in his Lucre; so these two 
Take up in this World, and no further go. 

Now I saw, that just on the other side of this 5 
Plain, the Pilgrims eanie to a place where stood 
an old Monumoif, hard hv the .High-wayside, 
at the sight of which they were both concerned, 
because of the strangeness of the form thereof; 
for it seemed to them as if it had been a Woman 10 
transformed into the shai)e of a Pillar; here there- 
fore they stood looking and looking upon it, Init 
could not for a time tell what they should make 
thereof. At last Hopeful espied written above 
upon the head thereof, a writing in an unusual 15 
hand; but he being no Scholar, called to Chris- 
tian (for he was learned) to see if he could i)ick 
out the meaning; so he came, and after a little 
laying of letters together, he foimd the same to 
be this. Remember Lots Wife. So he read it to 20 
his fellow; after which they both concluded that 
that was the Pillar of Salt into which Lot s Wife 
was turned, for her looking back with a covetous 
heart, when she was going from Sodo?n for safety. 
Which sudden and amazing sight gavc^ them 25 
occasion of this discourse. 

r//r. Ah my Brother, this is a seasonable 
sight; it came o})portunely to us after the invita- 
tion which Demas gave us to come over to view 
the Hill Luere; and had W(^ gone over as he dc- 30 
sired us, and as thou wast liicliniuiT to do, mv 



THE piL(;Knrs phogkkss 169 

Brother, ^^'o had, for ought I know, been made 
ourselves like this Woman, a spectacle k>v those 
that shall come after to behold. 

Hope. I am sorry that I was so foolish, and 
5 am made to wonder that I am not now as Lofs 
Wife; for wherein was the difference twixt her 
sin and mine? she only looked back, and I had a 
desire to go see: let Grace be adored, and let me 
be ashamed that ever such a thing should be in 

10 mine heart. 

Chr. Let us take notice of what we see here, 
for our help for time to come: This woman 
escaped one Judgment, for she fell not by the 
destruction of Sodom; yet she was destroyed by 

15 another, as we see she is turned into a Pillar of 
Salt. 

Hope. True, and she may be to us both Cau- 
tion and Example; caufioji that we should shun 
her sin, or a sign of what Judgment will over- 

20 take such as shall not be prevented by this cau- 
tion: so Korah, Dathan, snid Ahiram, with the Num. 26:9 io. 
two hundred and fifty men that perished in their 
sin, did also become a sign or example to others 
to beware. But above all, I muse at one thing, 

2o to wit, how Demas and his fellows can stand so 
confidently yonder to look for that treasure, 
which this Woman, but for looking behind her 
after (for we read not that she stept one foot out 
of the way) was turned into a pillar of salt; 

;h) es[)eclally since the Judgment which overtook 
her did make her an exam))le, within sight of 



170 THE PILGRIM'S PROGRESS 

where they are: for they cannot chuse but see 
her, did they but Uft up their eyes. 

Chr. It is a thing to be wondered at, and it 
argueth that their hearts are grown desperate 
in the case; and I cannot tell who to compare 5 
them to so fitly, as to them that pick pockets in 
the presence of the Judge, or that will cut purses 
under the Gallows. It is said of the men of 

Gen. 13:13. Soclom, That tliey were .s-lnners exceedingly y be- 
cause they were sinners hefore the Lord: that is, lo 
in his eye-sight, and notwithstanding the kind- 
nesses that he had shewed them; for the land of 
Sodom was now, like the Garden of Eden here- 

Vereeio. toforc. This therefore provoked him the more 

to jealousy, and made their plague as hot as the 15 
fire of the Lord out of Heaven could make it. 
And it is most rationally to be concluded, that 
such, even such as these are, that shall sin in the 
sight, yea, and that too in despite of such examples 
that are set continually before them, to caution 20 
them to the contrary, must be ])artakers of sever- 
est Judgments. 

Hope. Doubtless thou hast said the truth; 
but what a mercy is it, that neither thou, but 
especially I, am not made myself th.is ex- 25 
ample: this ministreth occasion to us to thank 
God, to fear before him, and always to i*emember 
Lo{s Wife. 

I saw then that they went on their way to a 

A River. pleasant River, which David the King called 30 

the River of Ood, but John, the River of the Water 



I 



THE PILGRIM'S PROGRESS 171 

of Life. Now their way lay just upon the bank Ps. 6.5:9. 
of the River; here therefore Christian and his Ezek. 47. 
Companion walked with great delight; they 
drank also of the water of the River, which was 

5 pleasant and enlivening to their w^eary spirits: 
besides, on the banks of this River on either side 
were green Trees, that bore all manner of Fruit; Trees by the 
and the Leaves of the Trees w^ere good for Medi- 
cine; wdth the Fruit of these Trees they were 

also much delio-hted; and the Leaves they eat to The Fruit an.i 

c^ . ' ' . ^. ; Lf^avesofthe 

prevent burieits, and other Diseases that are Trees. 
incident to those that heat their blood by Travels. 
On either side of the River was also a Meadow, 
curiously beautified with Lilies; and it w^as 2:reen a Meadow in 

*^ . ^ which they 

5 all the year long. In this Meadow they lay He down to 
down and slept, for here they might lie down 
safely. When they awoke, they gathered again Ps. 23:2. 
of the Fruit of the Trees, and drank again of the 
water of the River, and then lay down again to 

sleep. Thus they did several days and nights. 
Then they sang. 

Behold ye how tJiese Christal streams do glide, 
(To comfort Pilgrims) by the High-way side; 
The Meadows green, besides their fragrant smell, 
r, Yield dainties for them: and he that can tell 

What pleasant Fruit, yea Leaves, these Trees do 

yield , 
Will soon sell all, that he may buy this Field. 

So when they were disposed to go on (for they 
were not as yet at their Journey's end), they eat 
and drank, and departed. 



172 



THE PILGKIM'S PROGRESS 



Num. 21: 4. 



Bypatb- 
Meado^v. 



One tempt :\- 
tion does 
make way frtr 
another. 



Strong 
Christians 
may lead wei-k 
ones out of 
the way. 



Xow I beheld in my Dream, that they had 
not journied far, but the River and the way for 
a time parted; at which they were not a little 
sorry, yet they durst not go out of the way, Xo\\ 
the way from the River was rough, and their 
feet tender by reason of their Travels; so the 
soul of the Pilgrims was much discouraged because 
of the wai/. Wherefore still as they went on, 
they wished lor better way. Now a little before- 
them, there was on the left hand of the road a 
^Meadow, and a Stile to go over into it, and that 
Meadow is called Bypath-Meadoiv. Then said 
Christian to his fellow. If this Meadow lieth 
along by our way-side, let 's go over into it. Then 
he went to the Stile to see, and behold a Path 
lay along by the way on the other side of the 
fence. 'T is according to my .wish, said Chris- 
tian, here is the easiest going; come, good Hope- 
ful, and let us go over. 

Hope. But how if this Path should lead iis 
out of the way? 

Chr. That 's not like, said the other; look, 
doth it not go along by the way-side? So Hope- 
ful, being perswaded by his fellow, went aftei- 
him over the Stile. When they were gone over, 
and were got into the Path, they found it very 
easie for their feet: and withal, they looking be- 
fore them, espied a man walking as they did, 
(and his name was Vain-confidence), so they 
called after him, and asked him whither that 
wav led? He said, To the Co^lestinl Gate. T.ook, 



10 



I 



20 



THE PILGHL\rS PliOGHESS 178 

said Christian, did I not tell a'ou so? By this Sec what it 

\ " Is too suddenly 

you may seo we are right, bo tliey loUowed, to fail in with 
and he went before them. But behold the night 
came on, and it grew very dark, so that they that 
5 were behind lost sight of him that went before. 

He therefore that went before {Vain-confidence a Pit to catch 
by name) not seeing the way before him, fell ousiil. 
into a deep Pit, which was on purpose there 
made by the Prince of those grounds, to catch 

10 vain-glorious fools withall, and was dashed in 
})ieces with his fall. 

Now Christian and his fellow heard him fall. 
So they called to know the matter, but there was 
none to answer, only they heard a groaning. 

15 Then said Hopeful, Where are we now? Then 
was his fellow silent, as mistrusting that he had 
led him out of the way; and now it began to Reasoning 

1 ' T 1 • between 

ram, and thunder, and lighten in a verv dread- Christian 

. ' and Hopeful. 

fill manner, and the water rose amam. 
20 Then Hopeful groaned in himself, saying, 
Oh that I had ke])t on my way I 

CIw. Who could have thought that this Path 
should have letl us out of the way? 

Hope. I was afraid on't at very first, and 

25 therefore gave you that gentle caution. I would 

have spoke plainer, but that you are older than 1. 

r7/r. (xood Brother be not offended; 1 am 
sorry I have brought thee out of tlic^ way, and , 
that I have put thee into such eminent danger; CA//.s//f7//N 

T) J.1 i? • T r 1 i 1 "j. repentance l\>r 

30 [)ray, my Brother, torgivt* me, i did not do it leading? ot his 

,. * •! • , . Brother out oi' 

ot an evil intent. the way. 



i/4 THE P1LGH1M\S PH0GKE8.S 

Hope. Bo comforted, my Brother, for 1 for- 
give thee; and believe too that tliis shall be for 
our i>;ood. 

Chr. I am glad I have with me a merciful 
Brother; but we must not stand thus^ let \s try 5 
to go back again. 

Hope. But, good Brother, let me go before. 

Chr. Xo, if you please, let me go first, that if 
there be any danger I may be first therein, be- 
cause by n^y means we are both gone out of the 10 

way. 

t/ 

Hope. No, said Hopeful, you shall not go 
first; for your mind being troubled may lead 
you out of the way again. Then for their en- 
couragement, they heard the voice of one saying 15 
Jor. 31:21. Let thuw Jieavt be towards the High-way, even 
the waij that thou wentesf, turn again. But by 
this time the w^aters were greatly risen, by reason 
of which the way of going back was very danger- 
ous. (Then I thought that it is easier going 20 
out of the way w^hen we are in, than going in 
They are in whcu we are out.)* Yet they adventured to go 
Iirowdngas back; l)ut it was so dark, and the flood was so 
high, that in their going back they had liked to 
have been drowned nine or ten times. 25 

Neither could they, with all the skill they had, 
get again to the Stile that night. Wherefore nt 

* The Pilj^riins now, to tnatify the ]''lesli, 
Will seek its Ease; but oh! how they afresh 
Do thereby plunge themselves new drief into! 
Who seek to ])lease the Flesh, thenisehes undo. 



they go back. 



THE PILGRIM'S PROGRESS 175 

last, lighting under a little shelter, they sat down ihev sicp]. in 
there till the day brake; but being weary, they Obnf ^^'' 
fell asleep. Now there w^as not far from the ^"'^'"'''• 
plaee where they lay, a Castle called Doubtiufj 
5 Castle, the ow^ner w^hereof was Giant Despair, 
and it was in his grounds they now were sleepino-: 
wherefore he, getting up in the morning early, 
and walking up and down in his Fields, caught 
Christian and Hopeful asleep in his grounds. Hefin.is 
10 Then with a grim and surly voice he bid them gro^KTami 
awake, and asked them whence they were, and "^^lui^cf 
what they did in his grounds? They told him ^'''^^'• 
they w^ere Pilgrims, and that they had lost their 
way. Then said the Giant, You have this 
15 night trespassed on me, by trampling in and 
lying on my grounds, and therefore you must 
go along with me. So they were forced to go, 
because he was stronger than they. They also 
had but little to say, for they knew themselves 
JO in a fault. The Giant therefore drove them 
before him, and put them into his Castle, into 
a very dark Dungeon, nasty and stinking to the 
spirits of these tw^o men. Here then they lay 
from Wednesday morning till Saturday night, 
5 without one bit of bread, or drop of drink, uv rh( grnvous. 
Hght, or any to ask how they did; they were in'prttlt. 
therefore here in evil case, and w^ere far from Ps.ssiis. 
friends and acquaintance. Now in this place 
Christian had double sorrow, because 'twas 
through his unadvised haste that tliey were 
brought into this (Hstress. 



17t. THE PILGRIM'S PKOGKESvS 

Now Giant Despair had a Wife, and her name 

was Diffidence. So when he was gone to bed, 

he told his Wife what he had done, to wit, that 

he had taken a couple of Prisoners and cast them 

into his Dungeon, for trespassing on his grounds. 5 

Then he asked her also what he had best to do 

further to them. So she asked him what they 

were, whence they came, and whither they were 

]>ound; and he told her. Then she counselled 

him that when he arose in the morning he should lo 

On Thursday, beat thcui without any mercy. So when he arose, 

S;tsi£"^" he getteth him a grievous Crab-tree Cudgel, and 

rrisonors. ^^^^ ^^^.^^ .^^^^ ^j^^ Duugcon to them, and there 

first falls to rating of them as if they were dogs, 
althouo'h they gave him never a word of distaste, lo 
Then he falls upon them, and beats them fear- 
fully, in such sort, that they were not able to help 
themselves, or to turn them upon the floor. 
This done, he withdraws and leaves them, there 
to condole their misery, and to mourn under 21 
their distress: so all that day they spent the time 
in nothing but sighs and bitter lamentations. 
The next night she talking with her Husband 
about them further, and understanding that they 
were yet alive, did advise him to counsel them 2 
to make away themselves. So when morning 
was come, he goes to them in a surly manner as 
On Friday, bcforc, and pcrcciviug them to be very sore with 
co^^oLk S"" the stripes that he had given them the day before, 
IhemLivps. he told them, that since they were never like to a 
come out of that place, their only way would be 



THE PILGRIM'S PROGRESS 177 

forthwith to make an end of themselves, either 
with Knife, Halter, or Poison. For why, said 
he, should you ehuse life, seeing it is attended 
with so much bitterness? But they desired him 
5 to let them go. With that he looked ugly upon 
them, and rushing to them had doubtless made The Giant 
an end of them himself, but that he fell into one has Fits, 
of his Fits, (for he sometimes in Sun-shine weather 
•fell into Fits) and lost for a time the use of his 

10 hand; wherefore he withdrew, and left them as 
before, to consider what to do. Then did the 
Prisoners consult between themselves, whether 
'twas best to take his counsel or no; and thus 
they began to discourse: 

15 Chr, Brother, said Christian^ what shall we Chnsuan 
do? The life that we now live is miserable: for 
my part I know not whether is best, to live thus, 
or to die out of hand. My soul chuseth sirangliruf 
rather than life, and the Grave is more easy for 

20 me than this Dungeon. Shall we be ruled b}* the 
Giant? 

Hope. Indeed our present condition is dread- Hopeful 
ful, and death would be far more welcome to 
me than thus for ever to abide; but yet let us 

25 consider, the Ix)rd of the Country to which we 
are going hath said. Thou shalt do no murder, 
no not to another man's person; much more then 
are we forbidden to take liis counsel to kill our- 
selves. Besides, he that kills another can but 

30 connnit nnirder upon his IkxIv; but for onc^ to 
kill himself is 1o kill l)0(h' and soul at once. And 



Job 7: 



I 

I 



178 THE PIUJinM'S PllOGlJKSS 

iiKjreover, inv Brother, tiiuu talkest of ease in 
tlie Grave; but liast thou forgotten the Hell, 
whither for certain the murderers go? For no 
nuu'derer hath eternal life, c(t. And let us con- 
sider again, tliat all the Law is not in the hand 
of Giant Despair. Others, so far as I can un- 
derstand, have been taken by him as well as we, 
and yet have escaj^ed out of his hand. Who 
knows but tliat God that made the world may 
cause that Giant Despair may die? Or that at i 
some time or other he may forget to lock us in? 
Or but he may in short time have another of his 
Fits before us, and may lose the use of his limbs? 
And if ever that should come to pass again, for 
my part I am resolved to pluck up the heart of 15 
a man, and to try my utmost to get from under 
his hand. I was a fool that I did not try to do it 
before; but however, my Brother, let 's be patient, 
and endure a while; the time may come that 
may give us a happy release; but let us not be 20 
our own murderers. With these words Hopeful 
at present did moderate the mind of his Brother. 
So they continued together (in the dark) that 
day, in their sad and doleful condition. 

Well, towards evening the Giant goes down 2:. 
into the Dungeon again, to see if his Prisoners 
had taken his counsel; but when he came there 
he found them alive, and truly, alive was all; 
for now, what for want of Bread and Water, and 
by reason of th(^ Wounds they received when he ao 
beat them, thev could do little but breathe. But 



THE PILGRIM'S PKOGRESS 179 

r say, lie found them alive; at which he fell into 
a i>:rievous rage, and told them that seeino; they 
had disobeyed his counsel, it should he worse 
with them than if they had never been born. 
r> At this they trembled greatly, and I think that 
('hristian fell into a Swound; but comino- a little C'?jf^«(i"/\ 

' \ still dejected. 

to himself again, they renewed their discourse 
about the Giant *s counsel, and whether yet they 
had best to take it or no. Now Chnsiiaii again 
10 seemed to be for doing it, but Ilopeful made his 
second reply as followeth: 

Hope. My Brother, said he, rememberest thou Hopeful 

comforts him 

not how valiant thou hast been heretofore r^ a?ain, by caii- 

insj former 

Apollyon could not crush thee, nor could ad thinsrsto 

. . T- IT rememhran(x\ 

IT) that thou didst hear, or see, or feel in the \ alley 
of the Shadow of Death. What hardship, terror, 
and amazement hast thou already gone through, 
and art thou now nothing but fear? Thou seest 
that I am in the Dungeon with thee, a far weaker 

20 man by nature than thou art; also this Giant 
has wounded me as wxdl as thee, and hath also 
cut off the Bread and Water from my mouth; 
and with thee 1 mourn without the light. But 
let 's exercise a little more patience; remember 

25 how thou playedst the man at Vaniiij Fair, 
and wast neither afraid of the Chain, nor Cage, 
nor yet of bloody Death: wherefore let us (at 
least to avoid the shame, that becomes not a 
Christian to be found in) bear u]) with patience 

'M) as well as w(^ can. 

Now night JKMnii' conu^ again, and th(^ (Jiant 



THE PILGRIM'S PROGRESS 

and his \\ ifc being in bed, she asked him con- ■ 
cerning the Prisoners, and if they had taken his 
counsel. To wJiich he repHed, They are sturdy 
Rogues, they chuse rather to bear all hardshij), 
than to make away thems(^lves. Then said she, 5 
Take them into the Castle-yard to-morrow, and 
shew them the Bones and Skulls of those that 
thou hast already dispatched, and make them 
believe, eve a week comes to an end, thou also 
wilt tear them in pieces, as thou hast done their 10 
fellows before them. 

So w^hen the morning was come, the (xiant 
goes to them again, and takes them into the 
Castle-yard and shew^s them as his Wife had 
bidden him. These, said he, were Pilgrims as 15 
you are, once, and they trespassed in my grounds, 
as you have done; and when I thought fit I tore 
them in pieces, and so within ten days I will do 
you. Go get you down to your Den again; and 
with that he beat them all the way thither. They 20 
lay therefore all day on Satiirdaij in a lament- 
able case, as before. Now when night was cx)me, 
and when ]VIrs. Diffidence and her Husband \hc 
Giant were got to bed, they began to renew their 
discourse of their Prisoners; and withal the old 25 
Giant wondered, that he could neither by his 
blows nor counsel bring them to an end. And 
with that his Wife replied, I fear, said she, that 
they live in hope that some will come to relieve 
them, or that they have pick-locks about them, 30 
by tlu^ int^ans of which they hojK^ to escape. 



THE PILGRIM'S PimGRESS 181 

And sayest thou so, my dear? said tlie Giant, I 
will therefore search them in the morning. 

Well on Saturday about midnight they began 
to pray, and continued in Prayer till almost break 
of day. 

Now a little before it was day, good Christian, 



as one half amazed, brake out in this passionate a Key in 
speech: What a fool, quoth he, am I, thus to bosom cXd 
lie in a stinking Dungeon, when I may as w^ell oj^enrany 



10 walk at liberty. I have a Key in my bosom Doumng 
called Promise, that will, I am persuaded, open 
any Lock in Doubting Castle. Then said Hope- 
fid, That 's good news; good Brother pluck it 
out of thy bosom and try. 
5 Then Christian pulled it out of his bosom, and 
began to try at the Dungeon door, whose bolt 
(as he turned the Key) gave back, and the door 
flew open with ease, and Christian and Hopeful 
both came out. Then he went to the outward 
door that leads into the Castle-yard, and with 
his Key opened that door also. After, he went 
to the iron Gate, for that must be opened too, 
but that Lock went damnable hard, yet the Key 
did open it. Then they thrust open the Gate 
5 to make their escape with speed, but that Gate 
as it opened made such a creaking, that it waked 
Giant Despair, who hastily rising to pursue his 
Prisoners, felt his limbs to fail, so that he could 
by no jneans go after them. Then they went on, 
) and came to the King's High-way again, and so 
werc^ Side, because they were out of his Jurisdiction. 



\ Pillar 

rected h\ 
' hristiaii 
•Hlhu= fellow. 



The Delectable 
Xo'iTitainf?. 



. :: .-y art- 

freshed in 
'.'? MoiiTJtnJTi'- 



THE PILGUIM S PHOGUESS 

Xow when ihev were gone over the Stile, they 
ijegan to eoutrive with themselves what they 
should do at that Stile, to prevent those that 
should eome after from falling into the hands 
of Giant Despair. So they consented to erect f 
there a Pillar, and to engrave uix)n the side 
thereof this sentence, Over ihis Sfilc is I he way 
to Doubting Castle, ichich is kept by Giant Des- 
pair, loho despiseth the King of the Celestial 
Country, and seeks to destroy Jiis holy Pilgrims, i. 
Many therefore that followed after read what 
was written, and escaped the danger. This 
done th*ey sang as follows: 

Out of the way we went, and then we found 
What 't was to tread upon forbidden ground; 
And let them that come after have a care. 
Lest heedlessness makes them, as we, to fare; 
Lest they for trespassing his prisoners are, 
Whose Castle's Douhfing. and whose name 's Despair. 



I 



They went then till they came to the Delec- 
table Mountains, which Mountains belong to the 
liOrd of that Hill of which we have spoken before; 
so they went up to the Mountains, to behold 
the Gardens and Orchards, the Vineyards and 
Fountains of water; \\here also they drank, and 
washed themselves, and did freely eat of th(^ 
Vineyards. Now there was on tlie tops of these 
Mountains Shepherds feeding their flocks, and 
they stood by the High-way side. The Pilgrims 
therefore went t(^ them, and leaning upon their 3< 
stave< (as is common \\ith weary Pilurims, when 



I 



THE PILGRIM'S PROGRESS 183 

they stand to talk with any by the way) they 

asked, JVhose Delectable Mountains are these ^ Talk with the 

And whose he the sheep that feed upon themf 

Tuin.li 

Shep. These mountains are Immanuel s Land, 
5 and they are within sight of his City; and the 
sheep also are his, and he laid down his life for 
them.* 

Chr. Is this the way to the Coelestial City? 
Shep. You are just in your way. 
10 Chi\ How far is it thither? 

Shep. Too far for any but those that shall 
get thither indeed. 

Chr. Is the way safe or dangerous? 
Shep. Safe for those for w^hom it is to be safe, Hos. 14:9. 
15 hut transgressors shall fall therein. 

Chr. Is there in this place any relief for Pil- 
grims that are weary and faint in the way? 

Shep. The Lord of these Mountains hath 
given us a charge not to he forgetful to entertain Heb. i3:i, 2. 
20 strangers; therefore the good of the place is be- 
fore you. 

I saw also in my Dream, that when the Shep- 
herds perceived that they were way-faring men, 
they also put questions to them, (to which they 
25 made answer as in other places) as, Whence 
came you? and, How got you into the way? and, 
By what means have you so persevered therein? 



* Mountains Delectable they now ascend, 
Where Shepherds be. which to them do commend 
Alluring thinprs, and thinji^s that Cautious are, 
Pilgrims are steady kept by Failli and Fear. 



184 THK PIJ.GHIM'S PliOGKESS 

For but lew of them that begin to come liither 
do shew their face on these Aloiintains. l^iit 
when the* Shepherds lieard their answers, being 
pleased therewith, they looked very lovingly upon 

The Shepherds thcni, and Said, Welcome to the Delectable 5 
Mountams. 

The Shepherds, I say, whose names were 

Tiie Na)iii.< ut K?iowIe(lqc, Experience, WatchfuL and Sincere, 

the Shpphorrls. I , , ,1 , 1111 

took them by the hand, and had them to then- 
Tents, and made them ]:)artake of that which lo 
was ready at present. They said moreovei*, 
We would that ye should stay here a while, to 
be acquainted with us; and yet more to solace 
yourselves with the good of these Delectable 
Mountains. They told them that they were 15 
content to stay; and so they went to their rest 
that night, because it was very late. 

Then T saw in my Dream, that in the morning 
the Shepherds called up Christian and Hope- 
ful to walk with them upon the Mountains; so 20 
they went forth with them, and walked a while, 
having a pleasant prospect on every side. Then 
They ut said the Shephenis one to another. Shall we shew 

\vSms. tliese Pilgrims some wonders? So when they 

had concluded to do it, they had them first to 2:, 
The iMouht;.Mi tlic top of au Hill callcd Errour, which was very 
steej) on the furthest side, and bid them look 
down to the bottom. So Christian and Hope- 
ful lookt down, and saw at the bottom several 
men (UisIkmI all to pi(xes by a fall that they 30 
had from the* top. ThcMi said Christian, What 



THE l^ILGiaM'S PROGRESS 185 

meaneth this? The Shepherds answered, Have 
you not heard of them that were made to err, 
by hearkening to Ilymerieus and Philetus, as 2Tiifi. 2:i7. 
concerning the Faitli of the Resurrection of the 
5 Body? They answered, "^ es. Then said the 
Shepherds, Those that you see lie dashed in 
pieces at the bottom of this Mountain are 
they; and they have continued to this day un- 
buried (as you see) for an example to others 

10 to take heed how" they clamber too high, or 
how they come too near the brink of this Moun- 
tain. 

Then I saw that they had them to the toj) of 
another Mountain, and the name of that is Can- Mouut 

15 iion, and bid them look afar off; which when 
they did, they perceived, as they thought, sev- 
eral men walking up and down among the Tombs 
that w^ere there; and they j^erceived that the 
men were blind, because they stumbled some- 

20 times upon the Tombs, and because they could 
not get out from among them. Then said Chris- 
timi, What means this? 

The Shepherds then answered. Did you not ' 

see a little below^ these Mountains a Stile, that 

25 led into a Meadow, on the left hand of this way? |; 

They answered. Yes. Then said the Shepherds, \i 

From that Stile there goes a path that leads 
directly to Doiihting Castle, which is kept by 
Giant Despair; and these men (pointing to them 

30 among the Tombs) came once on Pilgrimage^ 
as you do now, even till they came to that same 



I 



186 THE PILGRIM'S PROGRESS 

Stile; and because the right way was rough in 
that place, they chose to go out of it into that 
Meadow, and there were taken by Giant Despair, 
and cast into Doubting Castle; where, after they 
had been awhile kept in the Dungeon, he at last 
did put out their eyes, and led them among those 
Tombs, where he has left them to wander to 
this very day, that the saying of the Wise Man 

Trov, 21:16. might be fulfil!ed. He that icmidereth out of the 

icay of understanding, shall remain in the lo 
■ Congregation of the dead. Then Christian 
and Hope fid looked upon one another, with 
tears gushing out, but yet said nothing to the 
Shepherds. 

Then I saw in my Dream, that the Shepherds 15 
had them to another place, in a bottom, where 
was a door in the side of a Hill; and they opened 
the door, and bid them look in. They looked 
in therefore, and saw that within it was very 
dark and smoaky; they also thought that they 20 
heard there a rumbling noise as of iMre, and a 
cry of some tormented, and that they smelt the 

A by-way sccut of Brimstoiie. Then said Christian, What 

means this? The Shepherds told them. This is 
a by-way to Hell, a way that Hypocrites go in at : 25 
namely, such as sell their Birthright, with Esau; 
such as sell their Master, with Judas; such as blas- 
pheme the Gospel, with Ale.xander; and that lie 
and dissemble, with Ananias and Sapphira his 
Wife. 30 

Hope. Then said Hopeful to the Shepherds, 



THE PII.GHIM'8 PUOGKE88 1^7 

I perceive^ that these had on them, even eveiy 
one, a shew of Pilgrimage, as we have now; had 
they not? 

Shep. Ves, and held it a long time too. 

6 Hope. How far might they go on Pilgrimage 
in their day, sinee they notwithstanding were 
thus miserably east away? 

Shep. Some further, and some not so far as 
these Mountains. 

Then said the Pilgrims one to another, \^'e 
had need to ery to the Strong for strength. 

Shep. Ay, and you will have need to use it 
when you have it too. 

By this time the Pilgrims had a desire to go 

5 forwards, and the Shepherds a desire they should ; 
so they walked together towards the end of the 
Mountains. Then said the Shepherds one to 
another, Let us here shew to the Pilgrims the 
Gates of the Coelestial City, if they have skill The shepherds 

to look through our Perspeetive-Glass. The Gias?. 
Pilgrims then lovingly accepted the motion; so 
they had them to the top of an high Hill, called The Hiii 
Clear, and gave them their Glass to look. 
Then they essayed to look, but the remem- 

5 brance of that last thing that the Shepheards had The fruit ot 
shewed them, made their hands shake, by means 
of which impediment they could not look sted- 
dily through the Glass; yet they thought they 
saw something like the Gate, and also some of 

the Glory of the ])lace. Then they went away 
and sanir this song, 



188 



THK nL(ilM.MS IMioGUKSS 






The Country 
of Conceit, 
out of whicli 
came 
Ignoraixcr. 



Christian 
:ind Ignor- 
:ince have 
liomo talk. 



Thus l)y tiio Shepherds .Secrets are revealM, 
Which from all other men are kept conceal'd: 
Come to the Shepherds then, if you would see 
Things deep, thiuirs hid. and that mysterious he. 

\Vli(Mi tJK'v were about to depart, one of the 
Shej)lier(ls oave them a Note of the way. Anotiier 
of th(Mn hid them beware of the Flatterer. The 
third bid them take heed that they sleep not on 
the Inchanted Ground. And the fourth bid 
them God-speed. So I aw^oke from my Dream. 
And I slept, and dreamed again, and saw the 
same two Pilcrrims c^oino' down the Mountains 
alonoj the High-way towards the City. Now a 
little below these Mountains, on the left hand, 
lieth the Country of Conceit; from which Country 
there comes into the way in which the Pilgrims 
walked, a little crooked Lane. Here therefore 
they met witli a very brisk Lad, that came out 
of that Country; and his name was Ignorance. 
So Christian asked him from what parts he came, 
and whither he was iroins? 

hjnor. Sir, 1 was born in the Country that 
lieth ofl' there a little on the left hand, and I am 
going to the Ca^lestial City. 

Chr. But how do you think to get in at the 
Gate, for you may find some difficulty there? 

hjnor. As other good People do, said he. 

Chr. Hut what have you to shew at that Gati', 
that may cause that the Gate should be o})ene(l 
to you? 

lanor. 1 know mv Lord's will, and I have 



10 



15 



20 



30 



THE PILGRIM'S PROGRESS 189 

been a ffood liver; I pay every man his own; I The ground of 

^ ' 1 ./ ./ ' Ignorance s 

pray, fast, pay Tithes, and give Alms, and have ^^p^- 
left my Country for whither I am going. 

Chr. But thou camest not in at the Wicket- 
5 Gate that is at the head of this way ; thou camest 
in hither through that same crooked Lane, and 
therefore I fear, however thou mayest think of 
thyself, when the reckoning day shall come, thou 
wilt have laid to thy charge that thou art a Thief 
10 and a Robber, instead of getting admitance into 
the City. 

Ignor. Gentlemen, ye be utter strangers to 
me, I know you not ; be content to follow the Re- He saith to 

BVBry one 

ligion of your Country, and I will follow the that he is a 

15 Religion of mine. I hope all will be well. And 
as for the Gate that you talk of, all the world 
knows that that is a great way off of our Country. 
I cannot think that any man in all our parts 
doth so much as know the way to it, nor need 

20 they matter whether they do or no, since we have, 
as you see, a fine pleasant green Lane, that comes 
down from our Country the next way into it. 

When Christian saw that the man was wise 
in his own conceit, he said to Hopeful whisper- Prov. 26.12. 

25 ingly. There is more hopes of a fool than of him. Ecciea. 10:3. 
And said moreover. When he that is a fool walketh 
by the way, his wisdom faileth him, and he saith 
to every one that he is a fool. What, shall we Howtoearry 
talk further with him, or outgo him at present, '**''"''^'- 

so and so leave him to think of what he hath heard 
already, and then stop again for him afterwards, 



190 



THE PILGRIM'S PROGRESS 



and sec 
him ? 



if by degrees we can do any good 



Matt. 12: 43. 
Prov. 5: 22. 



The destruc- 
tion of one 
Tum-aivay. 



Christian 
teUeth his 
Ckjmpanion 
a storv of 
Little-faith. 



Let Ignorance a little while now muse 

On what is said, and let him not refuse 

Good counsel to embrace, lest he remain 

Still ignorant of what 's the chiefest gain. 

God saith. Those that no understanding have, 

(Althouirh he made them) them he will not save. 

Hope. It is not good, I think, to say all to 
him at once; let us pass him by, if you will, and lo 
talk to him anon, even as he is able to bear it. 

So they both went on, and Ignorance he came 
after. Now when they had passed him a little 
way, they entered into a very dark Lane, where 
they met a man whom seven Devils had bound 15 
with seven strong cords, and were carrying of 
him back to the Door that they saw on the side 
of the Hill. Now good Christian began to 
tremble, and so did Hopeful his Companion: 
yet as the Devils led away the man, Christian 20 
looked to see if he knew him, and he thought it 
might be one Turn-aicay that dwelt in the Town 
of Apostacy. But he did not perfectly see his 
face, for he did hang his head like a Thief that 
is found. But being gone j^ast, Hopeful looked 25 
after him, and espied on his back a paper with 
this inscri))tion. Wanton Professor and damnable 
Apostate. Then said Christian to his fellow, 
Now I call to remembrance that which was told 
me of a thing that happened to a good man here- 3C{ 
about. The name of the man was Little-fa it hy 



THE PILGRIM'S PROGRESS 191 

but a good man, and he dwelt in the Town of 
Sincere. The thing was this; at the entering in Broadway 
of this passage, there comes down from Broad- 
way Gate, a Lane called Dead Mans Lane, so Dead Mans. 
5 called because of the Murders that are commonly 
done there; and this Little-faith going on Pil- 
grimage as we do no\A , chanced to sit down there 
and slept. Now there happened at that time, 
to come down the Lane from Broad-way Gate, 

10 three sturdy Rogues, and their names were Faint- 
hearty Mistrust, and Gnilt, (three Brothers) and 
they espying Little-faith where he was, came 
galloping up with speed. Now the good man 
was just awaked from his sleep, and was getting 

15 up to go on his Journey. So they came all up 
to him, and with threatning language bid him 
stand. At this Little- faith lookt as white as a 
Clout, and had neither power to fight nor fiie. uttie-faith 
Then said Faint-heart, Deliver thy Purse. But "^Faint-heart, 

20 he making no haste to do it (for he was loth to miG^hi. 
lose his Money) Mistrust ran up to him, and 
thrusting his hand into his Pocket, pull'd out 
thence a bag of Silver. Then he cried out, They got away 
Thieves, Thieves. With that Guilt with a great knockthim 

25 Club that was in his hand, strook Little- faith on 
the head, and with that blow fell'd him flat to 
the ground, where he lay bleeding as one that 
would bleed to death. All this while the Thieves 
stood by. But at last, they hearing that some 

so were upon the road, and fearing lest it should 
be one Great-aracr that dwells in the Citv of 



192 



THE PILGRIM'S PROGRESS 



Good-co7ifidence, they betook themselves to their 
heels, and left this good man to shift for himself. 
Now after a while Little-jaith came to himself, 
and getting up made shift to scrabble on his way. 
This was the story. 5 

Hope. But did they take from him all that 
ever he had? 

Chr. No; the place where his Jewels were 
they never ransakt, so those he kept still; but as 
I was told, the good man was much afflicted for lo 
his loss, for the Thieves got most of his spend- 
ing Money. That which they got not (as I 
said) were Jewels; also he had a little odd Money 
left, but scarce enough to bring him to his Jour- 
ney's end; nay, if I w^as not misinformed, he was 15 
forced to beg as he went, to keep himself alive, 
for his Jewels he might not sell. But beg, and 
do what he could, he went (as we say) with many a 
hungry belly the most part of the rest of the way. 

Hope. But is it not a wonder they get not from 20 
him his Certificate, by which he was to receive 
his admittance at the Coelestial Gate? 

Chr. 'Tis a wonder but they got not that, 
though they mist it not through any good cun- 
ning of his; for he being disnidyed with their com- 25 
ing upon him, had neither power nor skill to 
hide anything; so *t was more by good Providence 
then by his Indeavour, that they mist of that 
good thing. 

Hope. But it must needs be a comfort to 3o 
him that they got not this Jewel from him. 



THE PILGRIM'S PROGRESS 19S 

Chr. It might have been great comfort to 
him, had he used it as he should; but they that 3. Pet. i:9. 
told me the story said he made but little use of 
it all the rest of the way, and that because of the 
5 dismay that he had in their taking away his 
Money; indeed he forgot it a great part of the 
rest of his Journey: and besides, when at any 
time it came into his mind, and he began to be 
comforted therewith, then would fresh thoughts 
10 of his loss come again upon him, and those 
thoughts would swallow up all. 

Hope, Alas poor man! This could not but 
be a great grief unto him. 

Chr. Grief! ay, a grief indeed! Would it He is pitied 

15 not a been so to any of us, had we been used as 

he, to be robbed, and wounded too, and that in 

a strange place, as he was? 'T is a w^onder he 

did not die with grief, poor heart! I was told 

that he scattered almost all the rest of the way 

20 with nothing but doleful and bitter complaints; 

telling also to all that over-took him, or that he 

over-took in the way as he went, where he was 

robbed, and how; who they were that did it, and 

what he lost; how he was wounded, and that he 

25 hardly escaped with life. 

Hope. But 'tis a wonder that his necessity 
did not put him upon selling or pawning some 
of his Jewels, that he might have wherewith to 
relieve himself in his Journey. 
30 Chr. Thou talkest like one upon whose head 
is the Shell to this very day. For what should 



1^ 



THE PILGRIM'S PROGRESS 



Christian 
snibbeth hk 
teilow for 
'inadvised 
spetJniig. 



Heb. 12: 1*^. 



A discourse 
about E9au 
And LiUle- 
iiith. 



he pawn them, or to whom should he sell them? 
In all that Country where he was robbed, his 
Jewels were not acc-ounted of; nor did he want 
that relief which eoukl from thenee be administred 
to him. Besides, had his Jewels been missing 5 
at the Gate of the Ccelestial City, he had (and 
that he knew well enough) l^een excluded from 
an Inheritance there: and that would have been 
worse to him then the appearance and \illany 
of ten thousand Thieves. lo 

Hope. Why art thou so tart, my Brother? 
Esau sold his Birth-right, and that for a mess of 
Pottage, and that Birth-right was his greatest 
Jewel; and if he, why miirht not Litile-faifh do 

so too? 15 

Ckr. Esau did sell his Birth-right indeed, and 
so do many besides, and by so doing exclude 
themselves from the chief blessing, as also that 
Caytiflf did; but you must put a difference be- 
twixt Esau and Little-faith, and also betwixt 20 
their Estates. Esaus Birth-right was tj'pical, 
but Little-faith's Jewels were not so: Esaus 
belly was his god, but Little- faith's belly was not 
so: Esaus want lay in his fleshly appetite, Little- 
faith's did not so. Besides, Esau could see no 2. 
further than to the fulfilling of his Lusts: For 
I am at the point to die, said he, and what good 
wiU this Birth-right do mef But Little-faith, 
though it was his lot to have but a little faith, 
was by his little faith kept from such extrava- 30 
gancies, and made to see and prize his Jewels more 



THE PILGRIM'S PROGRESS 195 

than to sell them, as Esau did his Birth-right. 
You read not anywhere that Esau had faith, 
no not so much as a little; therefore no marvel 
if where the flesh only bears sway (as it will in Esau never 

*^. . *^. had faith. 

5 that man where no faith is to resist) if he sells 
his Birth-right, and his Soul and all, and that to 
the Devil of Hell; for it is with such, as it is with 
the Ass, who in her occasions cannot be turned 
away. When their minds are set upon their 

10 Lusts, they will have them whatever they cost. 
But Little-faith was of another temper, his mind 
was on things Divine; his livelyhood was upon 
things that were Spiritual, and from above; there- Lutie-faith 
fore to what end should he that is of such a nx^on Esau's 

16 temper sell his Jewels (had there been any that 
would have bought them) to fill his mind with 
empty things? Will a man give a penny to fill 
his belly with Hay? or can you persuade the 
Turtle-dove to live upon Carrion, like the Crow? a comparison 

20 Though faithless ones can, for carnal Lusts, Turtle-dove 
pawn or mortgage, or sell what they have, and Crmv. 
themselves outright to boot; yet they that have 
faith, saving faith, though but a little of it, can- 
not do so. Here therefore, my Brother, is thy 

25 mistake. 

Hope. I acknowledge it; but yet your severe 
reflection had almost made me angry. 

Chr. Why, I did but compare thee to some 
of the Birds that are of the brisker sort, who will 

30 run to and fro in troden jmths, with the Shell 
upon then- heads; ])ut pass by that, and consider 



196 



Hope fid 
swaggers. 



No great 
heart for God. 
where th<^re 
is but little 
fnith. 



AVe liave more 
courage when 
out, than when 
we are in. 



1 Pet. 5. 8. 



Christian 
telLs his own 
experience in 
this case. 



THE PILGRL\rS PROGRESS 

the matter under debate, and ail shall be well 
betwixt thee and me. 

Hope. But, Christian, these three I'elicnvs, 
I am perswaded in my heart, are but a company 
of Cowards; would they have run else, think you, 
as they did, at the noise of one that was coming 
on the road? Why did not Little-faith pluck up 
a greater heart? He might, methinks, have 
stood one brush with them, and have yielded 
when there had been no remedy. 

Chr, That they are Cowards, many have said, 
but few have found it so in the time of Trial. 
.\s for a great heart, Little-faith had none; and 
I perceive by thee, my Brother, hadst thou been 
the man c-oncerned, thou art but for a brush, and 
then to yield. And verily since this is the height 
of thy stomach, now they are at a distance from 
us, should they appear to thee as they did to 
him, they might put thee to second thoughts. 

But consider again, they are but Journeymen 
Thieves; they serve under the King of the Bot- 
tomless Pit, who, if need be, will come in to their 
aid h^^"»self, and his voice is as the roaring of a 
Lion. I myself have been ingaged as this LJttle- 
faith was, and I found it a terrible thing. These 
three Villains set ui)on me, and I beginning like 
a Christian to resist, they gave but a call, and 
in came their Master: I would, as the saying is, 
have given my life for a penny; but that, as God 
would have it, I was cloathed with Annour of 
proof. Ay, and yet though I was so harnessed, 



I 



I 



10 



15 



20 



THE PILGRIM'S PROGRESS 197 

I found it hard work to quit myself like a man ; 
no man can tell what in that Combat attends 
us, but he that hath been in the battle himself. 

Ho^pe. Well, but they ran, you see, when 
5 they did but suppose that one Great-grace was 
in the way. 

Chr, True, they have often fled, both they 
and their Master, when Great-qrace hath but The Kings 

J J 1 i? i.*^ • ri r^ • ' Champion. 

appeared; and no marvel, tor he is the Kings 

10 Champion. But I tro you will put some dif- 
ference between Little- faith and the Kings 
Champion. All the King s Subjects are not his 
Champions, nor can they when tried do such 
feats of War as he. Is it meet to think that a 

15 little child should handle Goliah as David did? 
Or that there should be the strength of an Ox 
in a Wren? Some are strong, some are weak; 
some have great faith, some have little: this 
man was one of the weak, and therefore he went 

10 to the walls. 

Hope. I would it had been Great-grace-^ for 
their sakes. 

Chr. If it had been he, he might hii\wx had 
his hands full; for I must tell you, that though 

56 Great-grace is excellent good at his Weapons, 
and has, and can, so long as he keeps them at 
Swords point, do well enough with them; yet 
if they get within him, even Faint-heart, Mis- 
trust, or the other, it shall go hard but they will 

10 throw up his heels. And when a man is down, 
you know what can he do? 



198 



THE PILGRIM'S PROGRESS 



Job. 41:26. 

Leviathan' s 
sturdines?. 



Job. 39:19. 

The excellent 
mettle that 
is in Job's 
Horse. 



Whoso looks well upon Greaf-c/ race's face shall 
see those scars and cuts there, that shall easily 
give demonstration of what I say. Yea, once 
I heard he should say, (and that when he was 
in the Combat) We despaired even of life. How 
did these sturdy Rogues and their fellows make 
David groan, mourn, and roar? Yea, Heman 
and Hezekiah too, though Champions in their 
day, were forced to bestir them when by these 
assaulted; and yet, that notwithstanding, they 
had their Coats soundly brushed by them. Peter 
upon a time would go try what he could do; 
but' though some do say of him that he is the 
Prince of the Apostles, they handled him so, 
that they made him at last afraid of a sorry Girle. 

Besides, their King is at their Whistle. He 
is never out of hearing; and if at any time they 
be put to the worst; he if possible comes in to 
help them; and of him it is said, The Sword of 
him that layeth at him cannot hold, the Spear, 
the Darty nor the Habergeon: he esteemeth Iron as 
Straiv, and Brass as rotten Wood. The Arrcnv 
cannot make him flie; Sling-stones are turned icith 
him into Stubble^ Darts are counted as Stubble: 
he laugheth at the shaking of a Spear. W hat can 
a man do in this case? T is true, if a man could 
at every turn have Job's Horse, and had skill 
and courage to ride him, he might do notable 
things; for his Neck is clothed with Thunder, he 
will not be afraid as the Grasshopper, the glory 
of his Nostrils is terrible, he pawcth in the Valley, 



15 



Zi 



THE PILGRIM'S PROGRESS 199 

rejoyceth in his strength, and goeth out to meet 
the armed men. He mocketh at fear, and is not 
affrighted, neither turneth back from the Sword. 
The Quiver rattleth against him,, the glittering 

5 Spear, and the Shield. He swalloweth the 
ground with fierceness and rage, neither believeth 
he that it is the sound of the Trumpet. He saith 
among the Trumpets, Ha, ha; and he smelleth 
the Battel afar off, the thundering of the Captains, 

10 a7id the Shoutings. 

But for such footmen as thee and I are, let 
us never desire to meet with an enemy, nor vaunt 
as if we could do better, when we hear of others 
that they have been foiled, nor be tickled at the 

15 thoughts of our own manhood; for such com- 
monly come by the worst when tried. Witness 
Peter, of whom I made mention before. He 
would swagger, ay he would; he would, as his 
vain mind prompted him to say, do better, and 

JO stand more for his Master than all men; but who 

so foiled and run down by these Villains as he? 

When therefore we hear that such Robberies 

are done in the King's High-way, two things 

become us to do: First, To go out harnessed 

16 and to be sure to take a Shield with us; for it 
was for want of that, that he that laid so lustily 
at Leviathan could not make him yield; for in- 
deed if that be wanting he fears us not at all. 
Therefore he that had skill hath said. Above all Eph.6:iG. 

take the Shield of Faith, wherewith ye shall be 
able to quench all the fiery darts of the wicked. 



t 



21K^ THE IMLCKIMS PUOGRESS 

'Tis o^ikhI also that wo desire of the Kin^r a 

uli^f^*^^ ^''''''^''■' .'''^^^ *'^^^^ '^^^ ^^i" i^^^^ ^^ith us himself. 

t\)nvoy. TIlis made /)ar/V/ rejoyee when in the Valley of 

K.T. 33:15. the Shaddow of Death: and J/o.sr.v was rather 
for dying where he stood, than to go one step . 
without his God. () my Brother, if he will but 
go along with us. what need we be afraid of ten 
thousands that shall set themselves against us? 

ft 3:5jS. But witluMit hiiu. tlw proucl helpers fall under 

Job. 9: 10. 

I for my part have been in the fray before 
now. and though (through the goodness of him 
that is best) 1 am, as you see, alive; yet I eannot 
boast of my manhood. Glad shall I be, if I 
meet with no more sueh brunts, though I fear i 
we are not got beyond all ilanger. However, 
since the Lion and the Bear have not as yet 
devoured me, I hope God will also deliver us 
from the next uneireunieised Philisfine. 

Poor Littlc-faithl Hast been among the Thieves? 
Wast robb'd? Remember this: Whoso believes 
And gets more Faith, shall then a victor be 
Over ten thousand, else scarce over three. 

So they went on, and Icjnoranee followed, lliey 
A way and weut tlieu till thev came at a place where they 
saw a way put itself into their way, and seeme<l 
withal to lie as straight as the way which they 
should go: and here they knew not which of the 
two to take, for both seemed straight before them; 
The datttrer therefore here thev stood still to consider. And ! 

DDOe them. ^'^ 

as they were thinking about the wav, behold a 



^ 



JUL IMLGillMS PltOGUL.S.i 201 

in black of fleslj, but covereri with a ven^ light 

il/jU:;, came to thern, and a.skf^J them why they 

fiVxxl there? They answerer] they were going 

to the Ojelestial City, but knew not which of 

s these ways U) take. Follow me, said the man, c/in«rt4rrt 

*^ . and hk f»r!k^w 

it Ls thither that I am gomg. .Vj they followerl 'Wi^w. 
him in the way that but now came into the marJ, 
\'.hich by degrees tumecJ, and turnerj them sfj 
from the City that they desired to grj to, that in 

) little time their faces were turned away from it: 
yet they followed him. But by-and-by, before They are takwi 
they were aware, he led them fx)th within the 
compass of a Net, in which they were Ixjth so 
intangled, that they knew not what to do; and 

4 with that the white Robe fell off the black man's 
back: then they saw where they were. Where- 
fore there they lay cr\ing .some time, for they 
could not get themselves out. 

Chr. Then said Chrutian to his fellow, Now 
do I see myself in an errour. Did not the Shep- TV>'bewft« 
herds bid us Vx:jware of the Flatterers? As i^ Uone. 
the saying of the Wise man, so we have found it FVn-.w^. 
this day, A man that flattereth his Neighbour, 
ffpreofleth a Net for his feet. 

Hope. They also gave us a Note of directions 
a^X)ut the way, for our more sure finding thereof; 
but therein we have also forgotten to rea^J, and 
have not kept ourselves from the Paths of the 
Destroyer. Here David was wiser than wee; 
for saith he, Ccmcerninrj the v:orl:s of men, by f^,\j 4 
the v)ord of thy lips I have kept me from the Paths 



202 



THE PILGRIM'S PROGRESS 



A Shining 
One comes 
to them with 
a Whip in 
his hand. 



Prov.29:5. 
Dan. 11:32. 
2 Cor. 11:13, 14 



They are 
examined, and 
convicted of 
forgetful neas. 



Deceivers 
fine spoken. 

Rom. IG: 18. 
Dent. 25. 2. 
2 Chron. 6: 
26, 27. 



of the Destroyer. Thus they lay bewailing them- 
selves in the Net. At last they espied a Shining 
One coming towards them ^^ith a Whip of small 
cord in his hand. When he was come to the 
place where they were, he asked them whence 
they came? and what they did there? They 
told him that they were poor Pilgrims going to 
Sion, but were led out of their way by a black 
man, cloathed in white, who bid us, said they, 
follow him, for he was going thither too. Then 
said he with the Whip, It is Flatterer, a false 
Apostle, that hath transformed himself into an 
Angel of Light. So he rent the Net, and let the 
men out. Then said he to them, Follow me, that 
I may set you in your way again : so he led them 
back to the way which they had left to follow 
the Flatterer. Then he asked them, saying. 
Where did you lie the last night? They said. 
With the Shepherds upon the Delectable Moun- 
tains. He asked them then. If they had not 
of them Shepherds a Note of direction for the 
way? They answered, Yes. But did you, said 
he, when you was at a stand, pluck out and read 
your Note? They answered, No. He asked 
them. Why? They said they forgot. He asked 
moreo\er, If the Shepherds did not bid them 
beware of the Flatterer.'^ They answered, Yes; 
but we did not imagine, said they, that this fine- 
spoken itian had been he. 

Then I saw in my Dream, that he commanded 
them to lie down; which when they did, he cbas- 



15 



20 



t 



2^ 



30 1 



THE PILGRIM'S PROGRESS 203 

tised them sore, to teach them the good wav They are 

' 1 whipt. and 

wherein they should walk: and as he chastised sent on 



their way. 
Rev. 3: 19. 



them he said, ^1^ many as I love, I rebuke and 
chasten; he zealous therefore, arid repent. This 
5 done, he bids them go on their way, and take 
good heed to the other directions of the Shepherds. 
So they thanked him for all his kindness, and 
went softly along the right way. 

Come hither, you that walk along the way, 
10 See how the Pilgrims fare that go astray; 
They eatched are in an int angling Net, 
'Cause they good Counsel lightly did forget; 
'Tis true they rescuM were, but yet you see 
They 're scourg'd to boot : Let this your caution be. 

15 Now after a while, they perceived afar off one 
coming softly and alone all along the High-way 
to meet them. Then said Christian to his fellow, 
Yonder is a man with his back toward Sion, and 
he is coming to meet us. 
'0 Hope. I see him, let us take heed to ourselves TheAiheist 
now, lest he should ])rove a Flatterer also. So ^^ ^ ' ^"^' 
he drew nearer and nearer, and at last came up 
unto them. His name was Atheist, and he asked 
them whither they were going? 

Chr. We are going to the Mount Sion. 

Then Atheist fell into a very great Laughter. He laughs 

Chr. What is the meaning of your Laughter? 

Atheist. I laugh to see what ignorant persons 
you are, to take upon you so tedious a Journey, 
'0 and yet are like to have nothing but your travel 
for your paines. 



204 



They reason 
together. 

Jer. 22: 13. 
Eccles. 10: 1.5. 



The Atheist 
takes up his 
content in this 
Worid. 



ChriattaK 
proveth h'v* 
Brother. 



2 Cor. 5: 7. 

HopefuTm 

Kracioup 
answer. 



THE PILGRIM'S PROGRESS 

Chr. Why, man? Do you think we shall not 
be received?- 

Atheist. Received! There is no such place as 
you dream of in all this World. 

Chr. But there is in the World to come. i 

Atheist. When I was at home in mine own 
Country, I heard as you now affirm, and from 
that hearing went out to see, and have been seek- 
ing this City this twenty years; but find no more 
of it than I did the first day I set out. lo 

Chr. We have both heard and beheve that 
there is such a place to be found. 

Atheist. Had not I when at home believed, 
I had not come thus far to seek; but finding none, 
(and yet I should, had there been such a place 15 
to be found, for I have gone to seek it further 
than you) I am going back again, and will seek 
to refresh myself with the things that I then 
east away, for hopes of that which I now see 
is not. 20 

Chr. Then said Christian to Hopeful his fellow, 
Is it true which this man hath said? 

Hope. Take heed, he is one of the Flatterers; 
remember what it hath cost us once already for 
our harkning to such kind of Fellows. What! 25 
no Mount Sionf Did we not see from the De- 
lectable Mountains the Gate of the City? Also, 
are we not now to walk by Faith? Let us go on, 
said Hopefvl, lest the man with the Whip over- 
takes us again. You should have taught me 30 
that lesson, which T will round vou in the ears 



THE PILGRIM\S PROGRESS 205 

ll withall : Cease my Son, to hear the instmctioyi a remembrance 

" that causeth to err from the words of knowledge, chastizements 

I say, my Brother, cease to hear him, and let us against present 

beheve to the saving of the Soul. 

. Prov 19-27 

5 Chr. My Brother, I did not put the question to Heb.'i0:'39 
thee for that I doubted of the Truth of our behef 
myself, but to prove thee, and to fetch from thee honest heart. 
a fruit of the honesty of thy heart. As for this iJohn2;2L 
man, I know that he is blinded by the god of this 
10 World. Let thee and I go on, knowing that we 
have belief of the Truth, and no lie is of the 
Truth. 

Hope. Now do I rejoyce in hope of the glory 
of God. So they turned away from the man; 
15 and he laughing at them went his way. 

I saw then in my Dream, that they went till They are come 
they came mto a certam Country, whose an^ nat- inchanted 

11 11 1 1 • -^ 1 Ground. 

urally tended to make one drowsie, if he came Hopeful 

begins to be 

a stranger mto it. And here Hopeful began to drowsie, 
50 be very dull and heavy of sleep; wherefore he 
said unto Christian, I do now begin to grow so 
drowsie that I can scarcely hold up mine eyes, 
let us lie down here and take one Nap. 

Chr, By no means, said the other, lest sleep- 
5 ing we never awake more. 

Hope, Why, my Brother? Sleep is sweet to ChrtsHan 

111* p ^ A • (* keeps him 

the labouring man; we may be refreshed if we awake. 
take a nap. 

Chr. Do you not remember that one of the 
Shepherds bid us beware of the Inchanted iThes, 5:6. 
Ground? He meant by that, that we should be- 



206 



THE PILGRIM'S PROGRESS 



He is th^nkfuL 
Eccles. 4: 9. 



To prevent 
drowsiness 
they fall to 
good discourse. 



Good discourse 
prevents 

drowsiness. 



The Dreamer's 
note. 



They begin at 
the befdnning 
of their 
conrersion. 



ware of sleeping; wherefore let us not sleep as do 
others, but let us watch and be sober. 

Hope. I acknowledge myself in a fault, and 
had I been here alone I had bv sleeping run the 
danger of death. I see it is true that the Wise 
man saith, Two are better than one. Hitherto 
hath thy company been my mercy, and thou 
shalt have a good reward for thy labour. 

Now then, said Christian, to prevent drowsi- 
ness in this place, let us fall into good discourse, i 

Hope. With all my heart, said the other. 

Chr. Where shall we begin? 

Hope. Where God began with us. But do 
you begin, if you please. 



When Saints do sleepy grow. let them come hither 
And hear how these two Pilgrims talk together: 
Yea, let them learn of them, in any wise. 
Thus to keep ope their drowsie slumbring eyes. 
Saints' fellowship, if it be managed well. 
Keeps them awake, and that in spite of Hell. 



15 



J 



Chr. Then Christian began and said, I will 
ask you a question: How came you to think at 
first of doing as you do now? 

Hope. Do you mean, how came I at fii^t {-^ 
look after the good of my soul? 

Chr. Yes, that is my meaning. 

Hope. I continued a great while in the de- 
light of those things which were seen and sold at 
our Fair; things which, as I believe now, would 
have (had I continued in them still) drownded 3€ 
me in perdition and destruction. 



THE PILGRIM'S PROGRESS 207 

Chr. What things were they? 

Hope, All the Treasures and Riches of the HopefuVs 
World. Also I delighted much in Rioting, conversion. 
Revelling, Drinking, Swearing, Lying, Unclean- 
5 ness, Sabbath-breaking, and what not, that 
tended to destroy the Soul. But I found at last, 
by hearing and considering of things that are 
Divine, which indeed I heard of you, as also of 
beloved Faithful, that was put to death for his 
10 faith and good living in Vanity Fair, that the Rom. 0:21,23. 
end of these things is death, and that for these 
things' sake the wrath of God cometh upon the 
children of disobedience. 

Chr. And did you presently fall under the 
15 power of this conviction? 

Hope. No, I was not willing presently to Hopeful ixt 
know the evil of sin, nor the damnation that eyesaeaiDst 
follows upon the commission of it; but endeav- 
oured, when my mind at first began to be shaken 
'20 with the Word, to shut mine eyes against the 
light thereof. 

Chr. But what was the cause of your carrying 
of it thus to the first workings of God's blessed 
Spirit upon you? 
25 Hope. The causes were: 1. I was ignorant Reason;sof 
that this was the work of God upon me. I never of light, 
thought that by awaknings for sin God at first 
begins the conversion of a sinner. 2. Sin was 
yet very sweet to my flesh, and I was loth to leave 
it. 3. I could not tell how to part with mine 
old Companions, their ])resence and actions were 



208 THE PILGRIM'S PROGRESS 

so desirable unto me. 4. The hours in which 
convictions were upon me, were such trouble- 
some and such heart-affrighting hours, that I 
could not bear, no not so much as the remem- 
brance of them upon my heart. 5 

Chr, Then as it seems, sometimes you got 
rid of your trouble. 

Hope. Yes verily, but it would come into my 
mind again, and then I should be as bad, nay 
worse, than I w^as before. lo 

Chr. Why, what was it that brought your 
sins to mind again? 
When he had Hom. Many things; as, 

losi Dis sense " 

of sin what 1. If I did but meet a 2:ood man in the Streets: 

brought it ^ 

rt^in? or, lo 

2. If I have heard any read in the Bible; or, 

3. If mine Head did begin to ake; or, 

4. If I were told that some of my Neighbours 
were sick; or, 

5. If I heard the Bell toll for some that were 20 
dead; or, 

6. If I thought of Dying myself; or, 

7. If I heard that suddain Death happened to 
others ; 

8. But especially, when I thought of myself, 25 
that I must quickly come to the Judgement. 

Chr, And could you at any time with ease get 
off the guilt of sin, when by any of these wayes 
it came upon you? 

Hope. No, not latterly, for then they got so 
faster hold of my conscience; and then, if I did 



THE PILGRIM'S PROGRESS 209 

but think of going back to sin, (though my mind 
was turned against it) it woukl be double tor- 
ment to me. 

Chr. And how did you do then? 
5 Hove. I thought I must endeavour to mend Whenheeouid 

/ 11 ITT no longer shake- 

my hie; for else, thought 1, I am sure to be off his guilt by 

sinful courses. 
damned. then he en- 

deavors to 

Chr. And did you endeavour to mendr' mend. 

Hope. Yes, and fled from not only my sins, 
10 but sinful Company too; and betook me to 
religious duties, as Prayer, Reading, Weeping 
for Sin, speaking Truth to my Neighbours, &c. 
These things I did, with many others, too much 
here to relate. 
15 Chr. And did you think yourself well then? Then he 

thought 

Hope. Yes, for a while; but at the last my himself weiL 
trouble came tumbling upon me again, and that 
over the neck of all my Reformations. • 

Chr. How came that about, since you was 
20 now Reformed? 

Hope. There were several things brought it Reformation 

. n I . .1 . „ at last could 

upon me, especially such sayings as these: ALL not help, and 
our righteousnesses are as filthy rags. By the 
works of the Law no man shall be justified. When Gal. 2:*i6. 

25 you have done all things, say. We are unprofitable: 
with many more the like. From whence I be- 
gan to reason with myself thus : If all my right- 
eousnesses are filthy rags; if by the deeds of the 
Law, no man can be justified; and if, when we 

30 have done all, we are yet unprofitable; then 't is 
but a folly to think of Heaven by the Law. I 



210 



THE PILGRIM'S PROGRESS 



HLs being a 
debtor by the 
Law troubled 

hlvn. 



His espying 
bad things in 
his best duties, 
troubled him. 



This made 
him break his 
mind to 

Faithful, who 
told him the 
way to be 
saved. 



further thought thus: If a man runs an 100/. 
into the Shop-keeper's debt, and after that shall 
pay for all that he shall fetch, yet his old debt 
stands still in the Book uncrossed; for the which 
the Shop-keeper may sue him, and cast him into 
Prison till he shall pay the debt. 

Chr. Well, and how did you apply this to 
yourself? 

Hope. Why, I thought thus with myself: 
I have by my sins run a great way into God's 
Book, and that my now reforming will not pay 
off that score; therefore I should think still under 
all my present amendments. But how shall I 
be freed from that damnation that I have brought 
myself in danger of by my former transgressions? 

Chr. A very good application: but pray go 
on. 

Hope. Another thing that hath troubled me, 
even since my late amendments, is, that if I 
look narrowly into the best of what I do now, I 
still see sin, new sin, mixing itself with the best 
of that I do; so that now I am forced to conclude, 
that notwithstanding my former fond conceits 
of myself and duties, I have committed sin enough 
in one duty to send me to Hell, though my former 
life had been faultless. 

Chr. And what did you do then? 

Hope. Do I I could not tell what to do, till I 
brake my mind to Faithjul, for he and I were 
well acquainted. And he told me, that unless 
I could obtain the rifjhteousness of a Man that 



10 



20 



i 



tTHE PILGRIM'S PROGRESS 211 

never had sinned, neither mine own, nor all 
the righteousness of the World could save me. 
Chr. And did you think he spake true? 
Hope. Had he told me so when I was pleased 
5 and satisfied with mine own amendments, I had 
called him Fool for his pains : but now, since I 
see mine own infirmity, and the sin that cleaves 
to my best performance, I have been forced to 
be of his opinion. 
10 Chr. But did you think, when at first he sug- 
gested it to you, that there was such a Man to be 
found, of whom it might justly be said, that he 
never committed sin? 

Hope. I must confess the words at first sounded At which he 
15 strangely; but after a little more talk and com- present. 
pany with him, I had full conviction about it. 
Ckr. And did you ask him what Man this was, 
and how you must be justified by him? 

Hope. Yes, and he told me it was the Lord Heb. 10:12. 
20 JesuSy that dwelleth on the right hand of the Coi.i; 13-20. 
Most High. And thus, said he, you must be i Pet. 2: 24. 
justified by him, even by trusting to what he 
hath done by himself in the days of his flesh, and 
suffered when he did hang on the Tree. I asked A more par- 

tioiilsj* 

26 him further, how that man's righteousness could discovery of 
be of that efficacy to justifie another before God? saved. 
And he told me he was the mighty God, and did 
what he did, and died the death also, not for 
himself, but for me; to whom his doings, and 

30 the worthiness of them should be imputed, if 
I believed on him. 



212 



THE PILGRIM'S PROGRESS 



He doubts of 
acceptation. 

Matt. 11:28. 



He IS better 
instructed. 



Matt. 24: 35. 



Ps. 95: 6. 
Dan. 6: 10. 
Jer. 29: 12, 13. 



Ex. 25: 22. 
Lev. 16: 2. 
Num. 7: 89. 
Heb. 4: 16. 



He is bid 
to pray. 



Chr. And what did you do then? 

Hope. I made my objections against my 
believing, for that I thought he was not willing 
to save me. 

Chr. And what said Faithful to you then? 

Hope. He bid me go to him and see. Then I 
said it was presumption: but he said, No, for 
I was invited to come. Then he gave me a Book 
of Jesus his inditing, to encourage me the more 
freely to come; and he said concerning that lo' 
Book, that every jot and tittle thereof stood 
firmer than Heaven and Earth. Then I asked 
him, What I must do when I came? and he told 
me, I must intreat upon my knees, with all my 
heart and soul, the Father to reveal him to me. 15 
Then I asked him further. How I must make 
my supplication to him? And he said. Go, and 
thou shalt find him upon a mercy-seat, where he 
sits all the year long, to give pardon and for- 
giveness to them that come. I told him that I 20 
knew not what to say when I came. And he 
bid me say to this effect: God he merciful to me 
a sinner, and make me to know and believe in 
Jesus Christ; for I see that if his righteousness, 
had not been, or I have not faith in that righteous- 25 
ness, I am utterly cast away. Lord, I have heard 
that thou art a merciful God, and hast ordained 
that thy Son Jesus Christ should be the Saviour 
of the world; and- moreover, that thou art willing 
to bestow him upon such a poor sinner as I am, 30 
(and I am a sinner indeed) Lord; take therefore 



I 



THE PILGRIM'S PROGRESS 213 

this opportunity y and magnifie iky grace in the 
Salvation of my soul, through thy Son Jesus 
Christ. Amen. 

Chr, And did you do as you were bidden f 
5 Hope. Yes, over and over and over. He prays, 

Chr, And did the Father reveal his Son to you ? 

Hope. Not at the first, nor second, nor third, 
nor fourth, nor fifth, no nor at the sixth time ' 
neither. 
10 Chr. What did you do then? 

Hope. What! why I could not tell what to do. 

Chr. Had you not thoughts of leavino- off 
praying? 

Hope. Yes, an hundred times twice told. 
15 Chr. And what was the reason you did notT He thought to 

TIT " I'll leave off 

Hope, i believed that that was true which had praying. 
been told me, to wit, that without the right- 
eousness of this Christ all the world could not 
save me; and therefore thought I with myself, If 
20 I leave off, I die, and I can but die at the Throne He durst not 

leave off 

of Grace. And wdthall, this came into my mind, praying, and 

why, 

// it tarry, wait for it, because it will surely come, 
and will not tarry. So I continued praying until 1 
the Father shewed me his Son. 

25 Chr. And ho.w was he revealed unto you? 
Hope. I did not see him with my bodily eyes, 
but with the eyes of mine understanding; and 
thus it was: One day I was very sad, I think 
sadder than at any one time in my life, and tlii,s Kph. i:i8:i». 

30 sadness was through a fresh sight of the greatnes*j 
and vileness of my sins* and as I was then look- 



214 THE PILGRIM'S PROGREvSS 

ing for nothing but Hell, and the everlasting dam- 

Sraiedto nation of my Soul, suddenly, as I thought, I 

him. and how. ^,^^t the Lord Jesus look down from Heaven upon 

Acts 16: 31. jxie, and saying. Believe on the Lord Jesus Christ, 

and thou slialt he saved. 5 

But I replyed, Lord, I am a great, a very great 
sinner. And he answered, My grace is suj- 
2 Cor. 12:9. ficieut jor thee. Then I said, But Lord, what is 
believing? And then I saw from that saying, 
lie that Cometh to me shall never hunger, and he ic 
John6:a5. fj^f^i helieveth on me shall never thirst, that be- 
lieving and coming was all one; and that he 
that came, that is, ran out in his heart and affec- i 
tions after salvation by Christ, he indeed believed 
in Christ. Then the w^ater stood in -mine eyes, 
and I asked further. But Lord, may such a great 
sinner as I am be indeed accepted of thee, and 
be vSaved by thee? And I heard him say, And 
John 6: 37 ^{^ fj^df cometh to Mc I wHl in no wise cast out. 

Then I said, But how. Lord, must I consider 20 
of thee in my coming to thee, that my faith may 
be placed aright upon thee? Then he said, 
ChriM Jesus came into the World to save sinners. 

PivT'in r ^^ ^^"^ ^'^ ^'^^^ ^/ ^^^^ -^^^^ f^^' "f'^^jhteousness to 

every one that believes. He died for our sins, 

and rose again jor our justification. He loved us 

and washed us from our sins in his own blond. 

^^'V5^' ^^^ ^'"^ Mediator between God and. us. He 

fleb.7:24. ^-^,^,. Hueth to make intercession for us. From all 

which I gathered, that I must look for Right- 30 
eousness in his Person, and for Satisfaction for 



20 

I 



I 



THE PILGRIM'S PROGRESS 215 

my Sins by his Blood; that what he did in obe- 
dience to his Father s Law and in submitting to 
the penalty thereof, was not for himself, but for 
him that will accept it for his Salvation, and be 
5 thankful. And now was my heart full of joy, 
mine eyes full of tears, and mine affections run- 
ning over with love to the Name, People, and 
Ways of Jesus Christ. 

Chf, This was a revelation of Christ to your 

10 soul indeed; but tell me particularly what effect 
this had upon your spirit. 

Hope. It made me see that all the World, 
notwithstanding all the righteousness thereof, 
is in a state of condemnation. It made me see 

15 that God the Father, though he be just, can 
justly justifie the coming sinner. It made me 
greatly ashamed of the vileness of my former life, 
and confounded me with the sense of mine own 
Ignorance; for there never came thought into 

20 my heart before now, that shewed me so the 
beauty of Jesus Christ. It made me love a holy 
life, and long to do something for the Honour 
and Glory of the Name of the Lord Jesus; yea, 
I thought that had I now a thousand gallons 

25 of blood in my body, I could spill it all for the 
sake of the Lord Jesus. 

I then saw in my Dream that Hopeful looked 
back and saw Ignorance^ whom they had 
left behind, coming after. Ivook, said he to 

30 Christian, how far yonder Youngster loitereth 
behind. 



216 



THE PILGRIM'S PROGRESS 



Young 
Ignorance 
comes up agaio. 
Tbeir talk. 



Ignorance's 

hope and tbe 
ground of it. 



Ttxjv. 13: 4. 



Chr. Av, ay, 1 see him; he eareth not for our 
company. 

Hope. But I tro it would not have hurt him, 
had he kept pace with us hitherto. 

Chr. That 's true, but I warrant you he 
thinketh otherwise. 

Hope. TJiat 1 think he doth, but however 
let us tarry for him. So they did. 

Then Christian said to him, Come away man, 
why do you stay so behind? 

Ignor. I take my pleasure in walking alone, 
even more a great deal than in Company, unless 
I like it the better. 

Then said Christian to Hopeful (but softly), 
Did I not tell you he cared not for our company? 
But however, come up, and let us talk away the 
time in this solitary place. Then directing his 
speech to Ignorance, he said, Come, how do you? 
How stands it between God and your Soul 
now ? 

Ignor. I hope well; for I am always full of 
good motions, that come into my mind to com- 
fort me as I walk. 

Chr, What good motions? pray tell us. 

Ignor, Why, I think of God and Heaven. 

Chr. So do the Devils and damned Souls. 

Ignor. But I think of them and desire 
them. 

Chr. So do many that are never like to come 
there. The Soul of the Sluggard desires, and 
hath nothing. 



10 



2^ 



Si 



I 



THE PILGRIM'S PROGRESS 217 

Ig7ior. But I think of them, and leave all for 
_them. 

Chr. That I doubt, for leaving all is an hard 
matter, yea a harder matter than many are aware 
5 of. But why, or by what, art thou perswaded 
^ that thou hast left all for God and Heaven? 
P Ignor. My heart tells me so. 

Chr. The wise man sayes, Fie that trnsfs his Prov.28: 26. 
otvn heart is a fool. 
10 Ignor. This is spoken of an evil heart, but mine 
is a good one. 

Chr. But how dost thou prove that? 
Ignor. It comforts me in hopes of Heaven. ~ 

Chr. That may be through its deceitfulness, 
15 for a man's heart may minister comfort to him 
in the hopes of that thing for which he yet has 
no ground to hope. 

Ignor. But my heart and life agree together, 
and therefore my hope is well grounded. 
20 Chr. Who told thee that thy heart and life 
agree together? 

Ignor. My heart tells me so. 
Chr. Ask' my fellow if I be a Thief! Thy 
heart tells thee so ! Except the Word of God 
25 beareth witness in this matter, other Testimony 
is of no value. 

Ignor. But is not that a good heart that has 

good thoughts? and is it not a good life that is 

according to God's Commandments? 

30 Chr. Yes, that is a good heart that hath good 

' thoughts, and that is a good life that is according 



218 THE PILGRIM'S PROGRESS 

to God's Coinmaiidinents; but it is one thing 
indeed to have these, and another tiling only to 
think so. 

Ignor. Pray, what count you good thoughts, ■ 
and a life according to God's Commandments? 5 

Chr. There are good thoughts of divers kinds, 
some respecting ourselves, some God, some 
Christ, and some other things. 
What are good IgnoT. What be good thoughts respecting our- 
selves? 10 

Chr. Such as agree with the Word of God. 

Ignor. When do our thoughts of ourselves 
agree with the Word of God? 

Chr. When we pass the same Judgment upon 
ourselves which the Word passes. To explain i5 
myself, the Word of God saith of persons in a 
Rom. 3: 10. natural condition, There is none righteous, there 

Gen. 6: 6. . , 

is none that doth good. It saith also, That every 
imagination of the heart of man is only evil, and 
that continually. x\nd again. The imagination 20 
of man s heart is evil from his youth. Now then, 
when we think thus of ourselves, having sense 
thereof, then are our thoughts good ones, because 
according to the Word of God. 

Ignor. I will never believe that my heart is 25 
thus bad. 

Chr. Therefore thou never hadst one good 
thought concerning thyself in thy life. But let 
me go on : As the Word passeth a Judgment upon 
our Heart, so it passeth a Judgment upon our 30 
Ways; and when our thoughts of our Hearts and 



THE PILGRIM'S PROGRESS 219 

Ways agree with the Judgment which the Word 
giveth of both, then are both good, because 
agreeing thereto. 

Ignor, Make out your meaning. 

5 Chr. Why, the Word of God saith that man's ll'^^^^-.k 
ways are crooked ways, not good, but perverse. Rom. 3: 12! 
It saith they are naturally out of the good way, 
that they have not known it. Now when a man 
thus thinketh of his ways, I say, when he doth 

10 sensibly, and with heart-humiliation thus think,^ 
then hath he good thoughts of his own ways, 
because his thoughts now agree with the Judg- 
ment of the Word of God. 

Ignor. What are good thoughts concerning 

15 God? 

Chr, Even as I have said concerning ourselves, 
when our thoughts of God do agree with what 
the Word saith of him; and that is, when we 
think of his Being and Attributes as the Word 

20 hath taught, of which I cannot now discourse at 
large: but to speak of him with reference to us, 
then we have right thoughts of God, when we 
think that he knows us better than we know 
ourselves, and can see sin in us when and where 

25 we can see none in ourselves; when we think he 
knows our inmost thoughts, and that our heart 
with all its depths is alwayes open unto his eyes; 
also when we think that all our Righteousness 
stinks in his nostrils, and that therefore he can- 

30 not abide to see us stand before him in any con- 
fidence even of all our best performances. 



^^ THE PILGRIM'S PROGRESS 

Ignor, Do you think that I am such a fool 
as to think God can see no further than I? or 
that I woukl come to God in the best of my per- 
formances? 

Chr, Why, liow dost thou think in this matter? 5 
Ignor. AVhy, to be short, I think I must be- 
lieve in Christ for Justification. 

Chr. How I think thou must believe in Christ, 
when thou seest not thy need of him? Thou' 
neither seest thy original or actual infirmities; 10 
but hast such an opinion of thyself, and of what 
thou doest, as plainly renders thee to be one that 
did never see a necessity of Christ's personal 
righteousness to justifie thee before God. How 
then dost thou say; I believe in Christ? is 

Ignor, I believe well enough for all that. 
Chr. How doest thou believe*?^ 

I'^'o^^.cl. ^^'''''' ^ ^^"^'^^ t^^t Christ died for sinners, 

and that I shall be justified before God from the 
curse, through his gracious acceptance of my 20 
obedience to his Law. Or thus, Christ makes 
my Duties that are religious, acceptable to his 
Father by vertue of his Merits; and so shall T 
be justified. 

Chr. Let me give an answer to this Confes- 
sion of thy Faith. 

1. Thou believest Avith a fantastical Faith, 
for this Faith is nowhere described in the Word. 

2. Thou believest with a false Faith, because 
it taketh Justification from the personal right- 3 
eousness of Christ, and applies it to thy own. 



THE PILGRIM'S PROGRESS 221 

3. This Faith maketh not Christ a Justifier of 
thy person, but of thy actions; and of thy person 
for thy actions' sake, which is false. 

L Therefore this Faith is deceitful, even such 
5 as will leave thee under WTath in the day of God 
Almighty; for true Justifying Faith puts the 
soul (as sensible of its lost condition by the Law) 
upon flying for refuge unto Christ's righteousness, 
(which Righteousness of his is not an act of 

10 Grace, by which he maketh for Justification thy 
obedience accepted with God; but his personal 
obedience to the Law, in doing and suffering 
for us what that required at our hands.) This 
Righteousness, I say, true Faith accepteth; under 

15 the skirt of which the soul being shrouded, and 
by it presented as spotless before God, it is 
accepted, and acquit from condemnation. 

Ignor. What! would you have us trust to 
what Christ in his own person has done without 

>o us? This conceit would loosen the reines of 
our lust, and toUerate us to live as we list. For 
what matter how we live, if we may be justified 
by Christ's personal righteousness from all, 
when we believe it? 

15 Chr. Ignorance is thy name, and as thy name 
is, so art thou ; even this thy answer demonstrateth 
what I say. Ignorant thou art of what Justi- 
fying Righteousness is, and as ignorant how to 
secure thy Soul through the Faith of it from the 

;o heavy wrath of God. Yea, thou also art ignor- 
ant of the true effects of saving Faith in this 



222 THE PILGRIM'S PROGRESS 



1 



Righteousness of Christ, which is to bow and 
win over the heart to God in Christ, to love his ■! 
Name, his Word, Ways, and People, and not 
as thou ignorantly imaginest. 

Hope. Ask him if ever he had Christ revealed 6 
to him from Heaven? 
Ignorance lotwr. Vsliat ! you are a man for revelations I 

jangles with 

them. 1 believe that what both you, and all the rest of 

you, say about that matter, is but the fruit of 
distracted braines. lo 

Hope. Why man ! Christ is so hid in God from - 
the natural apprehensions of all flesh, that he can- f 
not by any man be savingly known, unless God 
the Father reveals him to them. 
He speaks Iguor. That is your Faith, but not mine; yet 15 

ofwhaUe ' mine I doubt not is as good as yours, though I 

knows not. , , . , i tt-i- 

have not m my head so many W hunzies as you. 

Chr. Give me leave to put in a word. You 
ought not so slightly to speak of this matter: for 
Matt. U: 27. this I will boldly affirm (even as my good com- 20 
Eph. 1:18. panion hath done) that no man can know Jesus 
Christ but by the revelation of the Father; yea, 
and Faith too, by which the soul layeth hold upon 
Christ, (if it be right) must be wrought by the 
exceeding greatness of his mighty power; the 21 
working of which Faith, I perceive, poor Igno' 
ance, thou art ignorant of. Be awakened then, 
see thine ow^n wretchedness, and fly to the I^rd 
Jesus; and by his righteousness, which is the 
righteousness of God, (for he himself is God) 
thon shalt he delivered from condemnation. 



THE PILGRIM'S PROGRESS 223 

Ignor. You go so fast I cannot keep pace with 
you; do you 20 on before, I must stav a while The talk 

J '^ ^ ^ ' ^ broke up. 

behind. 

Well Ignorance, wilt thou yet foolish be, 
5 To slight good Counsel, ten times givjn thee? 
And if thou yet refuse it, thou shalt know 
E're long the evil of thy doing so: 
Remember, man, in time; stoop, do not fear. 
Good Counsel taken well, saves: therefore hear: 
10 But if thou yet shall slight it, thou wilt be 
The loser, Ignorance, I'll warrant thee. 

Chr. Well, come my good Hopeful, I perceive 
that thou and I must walk by ourselves again. 
So I saw in my Dream that they went on apace 
15 before, and Ignorance he came hobbling after. 
Then said Christian to his Companion, It pities 
me much for this poor man; it will certainly go 
ill with him at last. 

Hope. Alas, there are abundance in our Town 

20 in his condition, whole families, yea, whole Streets, 

and that of Pilgrims too; and if there be so many 

in our parts, how^ many think you, must there be 

in the place where he was born? 

Chr. Indeed the Word saith. He hath blinded 
25 their eyes, lest they should see, &c. But now we 
are by ourselves, what do you think of such men? 
Have they at no time, think you, convictions of 
sin, and so consequently fears that their state is 
dangerous? 
30 Hope. Nay, do you answer that question your- 
self, for you are the elder man. 

Chr. Then I say, sometimes (as I think) they 



224 THE PILGRIM'S PKoGHESS 

may, but tbev being naturally ignorant, under- 
stand not that such convictions tend to their good ; 
and therefore they do desperately seek to stifle 
them, and presumptuously continue to flatter 
themselves in the way of their own hearts. 5 

Hope. I do believe, as you say, that fear tends 

The good uee much to men's good, and to make them right at 
their beginning to go on Pilgrimage. 

Ps.iii;io.* Chr. Without all doubt it doth, if it be right; 

Prov!9:io. for SO says the Word, The fear of the Lord is ihe lO 
he ginning of Wisdom. 

Right feur. Hope. How will you describe right fear? 

Chr. True or right fear is discovered by three 
things : 

1. By its rise; it is caused by saving c-onvictions 15 
for sin. 

2. It driveth the soul to lay fast hold of Christ 
for salvation. 

3. It begetteth and continueth in the soul a 
great reverence of God, his Word, and Ways, 20 
keeping it tender, and making it afraid to turn 
from them, to the right hand or to the left, to 
an^-thing that may dishonour God, break its 
peace, grieve the Spirit, or cause the Enemy to 
speak reproachfully. 25 

Hope. Well said; I believe you have said the 
truth. Are we now almost got past the Inchanted 
Ground ? 

Chr. Why, art thou weary of this discourse? 

Hope. No, verily, but that I would know 30 
-^here we are. 



THE PILGRIM'S PROGRESS 225 

Ckr, We have not now above two miles further 
to go thereon. But let us return to our matter. 
Now the Ignorant know not that such convictions Why ignorant 

, ^ 1 • persons stifle 

as tend to put them m fear are for their good, and convirtions. 
5 therefore they seek to stifle them. 

Hope, How do they seek to stifle them? 

Ch\ 1. They think that those fears are wrought 

by the Devil, (though indeed they are wrought of 

P God) and thinking so, they resist them as things 

10 that directly tend to their overthrow. 2. They 

also think that these fears tend to the spoiling of 

their Faith, when alas for them, poor men that 

they are, they have none at all ! and therefore they 

harden their hearts against them. 3. They j)re- 

15 sume they ought not to fear, and therefore in 

despite of them wax presumptuously confident. 

4. They see that these fears tend to take away 

from them their pitiful old self-holiness, and 

therefore they resist them with all their 

20 might. 

Hope, I know something of this myself; for 
before I knew myself it Was so with me. 

Ckr. Well, we will leave at this time our Neigh- 
bor Ignorance by himself, and fall upon another 
25 profitable question. 

Hope. With all my heart, but you shall still 
begin. 

Chr. Well then, did you not know about ten Taikaix)ut 
rri " ' .1 one Tempo- 

year^ ago, one Icmporarjj u\ your parts, wiio was mry. 

30 a forward man in Religion then? 

Hope. Know him! yes, he dwelt in (iracrless^ 



226 



THE PILGRIM'S PROGRESS 



Where he 
dwelt. 



He wa£ 
towardly oaee, 



Keaaons why 
towardly ones 
go back. 



a town about two miles off of Honesty, and he 
dwelt next door to one Turn-hack. 

Chr. Right, he dwelt under the same roof with 
him. Well, that man was nuieh awakened once; 
I believe that then he had some sight of his sins, 
and of the wages that were due thereto. 

Hope. I am of your mind, for (my house not 
being above three miles from him) he would oft- 
times come to me, and that with many tears. 
Truly I pitied the man, and was not altogether 
without hope of him; but one may see it is not 
every one that cries, Lord, Lord. 

Chr. He told me once that he was resolved to 
go on Pilgrimage, as we do now- but all of a 
sudden he grew acquainted with one Save-self, 
and then he became a stranger to me. 

Hope. Now since we are talking about him, 
let us a little enquire into the reason of the sud- 
dain back-sliding of him and such others. 

Chr. It may be xery profitable, but do you 
begin. 

Llope. Well then, there are in my judgment 
four reasons for it. 

1. Though the consciences of such men are 
awakened, yet their minds are not changed; there- 
fore when the j^ower of guilt weareth away, that 
which provoked them to be reHgious ceaseth. 
Wherefore they naturally turn to their own course 
again, even as we see the Dog that is sick of what 
he has eaten, so long as his sickness prevails, he 
vomits and casts up all; not that he doth this of a 



10 



\ 



20 



25 



il 



30 



THE PILGRIM'S PROGRESS 227 

free mind, (if we may say a Dog has a mind) but 
because it troubleth his Stomach; but now when 
his sickness is over, and so his Stomach eased, 
his desire being not at all alienate from his vomit, 
5 he turns him about and licks up all; and so it is 
true which is written, The Dog is turned to his 2 Pet. 2:22. 
own vomit again. This I say, being hot for 
Heaven by vertue only of the sense and fear of 
the torments of Hell, as their sense of Hell and 

10 the fears of damnation chills and cools, so their 
desires for Heaven and Salvation cool also. So 
then it comes to pass, that when their guilt and 
fear is gone, their desires for Heaven and Hap- 
piness die, antl they return to their course 

15 again. 

2. Another reason is, they have slavish fears 
that do over-master them; I speak now of the 

fears that they have of men. For the fear of men Prov. 29: 25. 
hringeth a snare. So then, though they seem to be 

20 hot for Heaven, so long as the flames of Hell are 
about their ears, yet when that terrour is a little 
over, they betake themselves to second thoughts; 
namely, that 't is good to be wise, and not to run 
(for they know not what) the hazard of losing 

25 all; or at least, of bringing themselves into un- 
avoidable and unnecessary troubles, and so they 
fall in with the world again. 

3. The shame that attends Religion lies also 
as a block in their way; they are proud and 

30 haughty, and R(*ligion in their eye is low and 
contemptible; therefon^ when they have lost their 



228 THE PILGRIM'S PROGRESS 

sense of Hell and wrath to come, they return 
again to their former course. 

4. Guilt, and to meditate terrour, are grievous 
to them; they like not to see their misery before 
they come into it. Though perhaps the sight of it 5 
first, if they loved that sight, might make them 
flie whither the righteous flie and are safe. But 
because they do, as I hinted before, even shun 
the thoughts of guilt and terrour, therefore when 
once they are rid of their awakenings about the lo 
terrours and wrath of God, they harden their 
hearts gladly, and chuse such ways as will harden 
them more and more. 

Chr, You are pretty near the business, for the 
bottom of all is, for want of a change in their u 
mind and will. And therefore they are but like 
the Felon that standeth before the Judge; he 
quakes and trembles, and seems to repent most 
heartily, but the bottom of all is the fear of the 
Halter, not of any detestation of the offence; as 
is evident, because, let but this man have his 
liberty, and he will be a Thief, and so a Rogue 
still; whereas, if his mind was changed, he would 
be otherwise. 

Hope. Now I have shewed you the reasons ot 21 
their going back, do you show me the manner 
thereof. 

Chr. So I will willingly. 

1. They draw off their thoughts, all that they 
may from the remembrauce of God. Death, and 30 
Judgement to come. 



THE PILGRIM'S PROGRESS 22S 

2. Then they cast off by degrees j)rivate Duties, ^ow the 
as Closet-prayer, Curbing their Lusts, Watching, ^(J^b^di. 
Sorrow for Sin, and the like. 

3. Then they shun the company of lively anrl 
5 warm Christians. 

4. After that they grow cold to publick Duty, 
as Hearing, Reading, Godly Conference, and the 
like. 

5. Then they begin to pick holes, as we say, in 
10 the Coats of some of the Godly; and that devil- 
ishly, that they may have a seeming colour to 
throw Religion (for the sake of some infirmity Ihey 
have spied in them) behind their backs. 

6. Then they begin to adhere to, and associate 
15 themselves with carnal, loose, and wanton men. 

7. Then they give way to carnal and wanton 
discourses in secret; and glad are they if they can 
see such things in any that are counted he nest, — 
that they may the more boldly do it through their 

^0 example. 

8. After this, they begin to play Avith little 
sins openly. 

9. And then, being hardened, they shew them- 
selves as they are. Thus being lanched again 

J5 into the gulf of misery, unless a Miracle of Grace 
prevent it, they everlastingly perish in their own 
(leceivings. 

Now I saw in my Drean), that bv this time the Jf-*^-^-' *\ ,, 

Cant. 2: 10, 12. 

Pilgrims were got over the Inchanted Ground. 

and entering into the Country of Beulah, whose 

air was very swcn^t and pleasant, the* way lyinir 



230 THE PILGRIM'S PROGRESS 

directly through it, they solaced themselves there 
for a season. Yea, here they heard continually 
the singing of Birds, and saw every day the 
Flowers appear in the earth, and heard the voice 
of the Turtle in the Land. In this Country the 5 
Sun shineth night and day; wherefore this was 
beyond the Valley of the Shadow of Death, and 
also out of the reach of Giant Despair, neither 
could they from this place so much as see Doubt- 
ing Castle. Here they were within sight of the ir 
City they were going to, also here met them some 

Angels. of the inhabitants thereof; for in this land the 

Shining Ones commonly walked, because it was 
upon the borders of Heaven. In this land also 
the contract between the Bride and the Bride- i' 

isa. 02:5 groom was renewed; yea, here, as the Bridegroom 

rejoyceth over the Bride, so did their God repiee 
over them. Here they had no want of Corn and 
Wine; for in this place they met with abundance 
of what they had sought for in all their Pilgrimage. 20 
Here they heard vcnces fnnn out of the City, loud 

!>«. 02:11 voices, saying. Say i/e tit the daughter of Zion, 

L^a. 02:12 Behold thy salvation cometh, behold his reward is 
with him. Here all the inhabitants of the 
Country called them, The holy People, The re- 25 
deemeA of the Lord, Sought out, &c. 

Now as they walkrd in this land, they had 
more rejoicing than in ))arts more remote from 
the Kincrdom to which thcv were bound; and 
drawing near to the City, they had yet a more so 
perfect view thereof. It ^^as builded of Pearls 



THE PILGRIM'S PROGRESS 231 

and Precious Stones, also the Street thereof was 
paved with Gold ; so that by reason of the natural 
glory of the City, and the reflection of the Sun- 
beams upon it. Christian with desire fell sick; 
6 Hopeful also had a fit or two of the same disease. 
Wherefore here the}- lay by it a while, crying out 
because of their pangs. If you see my Beloved, 
tell him that I am sick of love. Cant. 5: 8. 

But being a little strengthened, and better able 

10 to bear their sickness, they walked on their way, 
and came yet nearer and nearer, where were 
Orchards, Vineyards, and Gardens, and their 
gates opened into the High-way. Now as they 
came up to these })laces, behold the Gardiner 

15 stood in the way, to whom the Pilgrims said. 

Whose goodly Vineyards and Gardens are these? Deut. 23:24. 
He answered, They are the King's, and are 
planted here for his own delights, and also for 
the solace of Pilgrims. So the Gardiner had 

20 them into the Vineyards, and bid them refresh 

themselves with Dainties. He also shewed them 

there the King's walks, and the Arbors where he 

delighted to be; and here they tarried and slept. 

Now I beheld in my Dream, that they talked 

25 more in their sleep at this time than ever they 
did in all their Journey; and being in a muse 
thereabout, the Gardiner said even to me. Where- 
fore musest thou at the matter? It is the nature 
of the fruit of the Gra])es of these Vineyards to 

HO go down so sweetly as to cause the li}»s of them 
tliat are asU^ep to speak. 



232 THE PILGRIM'S PHOGRESS 

So I saw that v\'hen they awoke, they addressed 
themselves to go up to the City. But, as I said, 
Rev. 21:18. the reflections of the Sun upon the City (for the 
City was pure Gold) was so extreamly glorious, 
2 Cor. 8: 18. that they could not as yet with open face behold 6 
it, but through an Li.sfnimenf made for that pur- 
pose. So I saw that as they went on, there met 
them two men, in Raiment that shone like Gk)1(I, 
also their faces shone as the light. 

These men asked the Pilgrims whence they i< 
came, and they told them. They also asked 
them where they had lodged, what difficulties 
and dangers, what comforts and pleasures they 
had met in the way, and they told them. Then 
said the men that met them, You have but two 
difficulties more to meet with, and then you are 
in the City. 

Christian then and his Companion asked the 
men to go along with them, so they told them 
they would. But, said they, you must obtain it 2( 
by your own Faith. So I saw in my Dream that 
they went on together till they came in sight of 
the Gate. 

Now I further saw that betwixt them and the 
Death. Gate was a lliver, but there w^as no Bridge to c 

go over; the River was very deep: at the sight 
therefore of this River the Pilgrims were much 
stounded; but the men that went v.ith them said, 
You must go through, or you cannot come at the 
Gate. 3'! 

The Pilgrims then began to enquire if there 



I 



I 



I 



THE PILGRIM'S PROGRESS 233 

was no other way to the Gate; to which they Death is not 

welcome to 

answered, Yes, but there hath not any, save two, nature, 

T-T 7 1 T-i 7 • • 7 1 • 1* though by it 

to Wit, Enoch and thpn, been permitted to tread we pass out 

. IP 1 • PI TTT ^^ ^^^^ World 

that path, since the loundation ot the V\ orld, nor into Glory. 
5 shall, untill the last Trumpet shall sound. The i Cor. 15: 

51 52 

Pilgrims then, especially Christian^ began to 
dispond in his mind, and looked this way and 
that, but no way could be found by them by which 
they might escape the River. Then they asked 

10 the men if the Waters were all of a depth? They 

said, No; yet they could not help them in that Angels help 
case, for said they, you shall find it deeper or comfortably 
shallower J as you believe in the King of the place, death. 
They then addressed themselves to the Water; 

15 and entring, Christian began to sink, and crying 
out to his good friend Hopeful, he said, T sink in 
deep Waters; the Billows go over my head, all his 
Waves go over me, Selah. 

Then said the other, Be of good chear, my 

20 Brother, I feel the bottom, and it is good. Then Christians 
said Christian, Ah my friend, the sorrows of hour of death. 
death have compassed me about, I shall not see 
the land that flows with milk and honey. And 
with that a great darkness and horror fell upon 

25 Christian, so that he could not see before him. 
Also here he in great measure lost his senses, so 
that he could neither remeniber, nor orderly talk 
of any of those sweet refreshments that he had 
met w^ith in the way of his Pilgrimage. But all 

f^so the words that he spake still tended to discover 
that he had horror of mind, and heart-fears that 



234 THE PILGRIM'S PR0GHES8 

he should die in that River, and never obtain 
entrance in at the Gate. Here also, as they that 
stood bv i)erceived, he was much in the trouble- 
some thoughts of the sins that he had committed 
both since and before he began to be a Pilgrim. 5 
'T was also observed that he was troubled with 
apparitions of Hobgoblins and evil Spirits, for 
ever and anon he would intimate so much b>' 
words. Hopeful therefore here had much ado 
to keep his Brother's head above water; yea some- lo 
times he would be quite gone down, and then 
ere a while he would rise up again half dead. 
Hopeful also would endeavour to comfort him, 
saying. Brother, I see the Gate, and men standing 
by to receive us. But Christian would answer, i" 
'T is you, *t is you they wait for, you have been 
hopeful ever since I knew you. And so have you, 
said he to Christian. Ah Brother, said he, surely 
if I was right, he would now arise to help me; but 
for my sins he hath brought me into the snare, 20 
and hath left me. Then said Hopeful^ My 
Brother, you have quite forgot the Text, where 
Pf. 73:4. it is said of the wicked. There is no hand in their 

death, hut their strength -is firniy they are not i\ 
troubled as other men, neither are they plagued 20 
like other men. These troubles and distresses 
that you go through in these Waters are no sign 
that God hath forsaken you, but are sent to try 
you, whether you will call to mind that which 
heretofore you have received of his goodness, and 
live u|)on him in your distresses. 



*i 



THE PILGRIM'S PROGRESS 285 

Then I saw in my Dream, that Christian was 
as in a muse a while. To whom also Hopeful Christian 

^ . delivered from 

added this word, Be of good cheer, Jesus Christ his tears 
maketh thee whole; and with that Christian brake 

Isfi. 43:2. 

5 out with a loud voice, Oh I see him again, and 
he tells me, When thou passest through the Waters, 
I will he with thee; and through the Rivers, they 
'i'hall not overfloiv thee. Then they both took 
courage, and the Enemy was after that as still as 
fio a stone, untill they were gone over. Christian 

therefore presently found ground to stand upon, Tk Angels 
and so it followed that the rest of the River was them so soon 

1 J. 1 n rryi TVT as they are 

but shallow. Ihus they got over. JNovv upon passed out of 
the bank of the River on the other side, they saw 

'15 the tw^o shining men again, who there waited for 
them; wherefore being come out of the River, 
they saluted them saying, We are ministring 
Spirits, sent forth to minister for those that shall 
be heirs of salvation. Thus they went along 

i!0 towards the Gate. Now you must note that the 
City stood upon a mighty Hill, but the Pilgrims 
went up that Hill with ease because they had 
these two men to lead them up by the arms; also 
tl^ey had left their Mortal Garments behind them rhey have put 

'5 in the River, for though they went in with them, 
they came out without them. They therefore 
went up here with much agility and speed, though 
the foundation upon which thc^ City was framed 
was higher than the Clouds. They therefore 

went up through the Regions of the Air, sweetly 
talking as thcv went, bcMiig comforted, because 



II 



'2m THE PILGRIM'S PROGRESS 

they safclv got ovor the River, and had such 
glorious Companions to attend them.* 

The talk they had with the Shining Ones was 
about the glorv of the place, who told them that 
the beauty and glorv of it was inexpressible. 5 
There, said they, is the ]\Iount Sioriy the heavenly 
Jerusalem^ the innumerable company of Angels, 
Rev" 2^7^^' '^^^^' *'^^ Spirits of Just ]Men made perfect. You 
Rev. 3:4. are going now, said they, to the Paradise of God, 

wherein you shall see the Tree of Life, and eat lo 
of the never-fading fruits thereof; and when you 
come there, you shall have white Robes given 
you, and your walk and talk shall be every day 
with the King, even all the days of Eternity. 
There vou shall not see aoain such thino^s as vou i 
saw when you were in the lower Re£!:ion upon 
the earth, to wit, sorrow, sickness, affliction, and 
death, for ike former things are passed awaij. 
Rev. 21:1. You are now going to Abraham, to Isaac, and 
j'jy^T:! 2. Jacob, and to the Prophets, men that God hath 
taken away from the evil to come, and that ar(^ 
now resting upon their Beds, each one walking 
in his righteousness. The men then asked, 
What must we do in the holy place? To whoir. 
it was answered, You must there receive the 
comfort of all your toil, and have joy for all your 
sorrow; you must rea]) what you have sown, even 



= Now. now, look liow the holy Pilgrims ride, 
Clouds are their Chariots, Angels are their Guide: 
Who would not here for him all hazards run, 
That thus provides for his when this Worhl's <lone? 



THE PILGRIM'S PROGRESS 237 

the fruit of all your Prayers and Tears, and Gal. o.-?. 
sufferings for the King by the way. In that 
place you must wear Crowns of Gold, and enjoy 
the perpetual sight and vision of the Holy One, 
5 for there you shall see him as he is. There also i John 3: 2. 
you shall serve him continually with praise, with 
shouting, and thanksgiving, whom you desired 
to serve in the World, though with much difficulty, 
because of the infirmity of your flesh. There 
10 your eyes shall be delighted wdth seeing, and your 
ears with hearing the pleasant voice of the 
Mighty One. There you shall enjoy your friends 
again, that are gene thilher before you; and there 
you shall with jcy receive every one that follows 
15 into the holy place after you. There also shall 
you be cloathed with Glory and Majesty, and 
put into an equipage fit to ride out with the King 
of Glory. Vvhen he shall come with sound of 
Trumpet in the Clouds, as upon the wings of 
20 the Wind, you shall come with him; and when i ihess. 4: 
he shall sit upon the Throne of Judgement, you .Tude'u. 
shall sit by him; yea, and when he shall pass icor. 6:2, a 
'Sentence upon all the workers of Iniquity, let 
them be Angels or Men, you shall also have a 
25 voice in that Judgement, because they were his 
and your Enemies. Also when he shall again 
return to the City, you shall go too, with sound 
of Trumpet, and be ever with him. 

Now while they w^ere thus drawing tow^irds 

30 the Gate, behold a company of the Heavenlv 

Host came out to meet them; to whom it was 



238 THE PILGRIM'S PROGRESS 

said by the other two Shining Ones, These are 
the men that have loved our Lord when they 
were in the World, and that have left all for his 
holy Name, and he hath sent us to fetch them, 
and we have brought them thus far on their de- 5 
sired Journey, that they may go in and look their 
Redeemer in the face with joy. Then the 
Heavenly Host gave a great shout, saying, 
Rev. 19:9. Blcssed are they that are called to the Marriage 

Supper of the Lamb. There came out also at lo 
this time to meet them, several of the King's 
Trumpeters, cioathed in white and shining 
Raiment, who with melodious noises and loud, 
made even the Heavens to echo with their soimd. 
These Trumpeters saluted Christian and his i5 
fellow with ten thousand welcomes from the 
World, and this they did with shouting and 
sound of Trumpet. 

This done, they compassed them round on 
every side; some went before, some behind, and 20 
some on the right hand, some on the left, (as 
't were to guard them through the upper Regions) 
continually sounding as they went with melodious 
noise, in notes on high: so that the very sight 
was to them that could behold it, as if Heaven 25 
itself was come down to meet them. Thus there- 
fore they walked on together; and as they walked, 
ever and anon these Trum])etcrs, even with joyful 
sound, would, by mixing their nuisick with looks 
and gestures, still signify to Chrlsiiaii and his 30 
15rother, how welcome thev were into their com- 



THE PILGRIiVrS PROGRESS 239 

pany, and with what gladness they came to meet 
them ; and now were these two men as t were in 
Heaven before they came at it, being swallowed 
lip with the sight of Angels, and with hearing of 
5 their melodious notes. Here also they had the 
City itself in view, and they thought they heard 
all the Bells therein ring to welcome them thereto. 
But above all, the warm and joyful thoughts that 
thev had about their own dwellino- there, with 
10 such company, and that for ever and ever. Oh, 
by what tongue or pen can their glorious joy 
be expressed! And thus they came up to the 
Gate. 

Now when the}' were come up to the Gate, 
15 there was wTitten over it in Letters of Gold, 

Blessed are they that do his Commandments, thai Rev. 22: u. 
they may have right to the Tree of Life, and mat/ 
enter in through the Gates into the City. 

Then I saw^ in my Dream, that the Shining 
20 Men bid them call at the Gate; the which when 
they did, some from above looked over the Gate, 
to wit, Enoch, Moses, and Elijah, &c. to whom 
it was said. These Pilgrims are come from the 
Gity of Destruction for the love that they bear to 
25 the King of this place; and then the Pilgrims 
gave in unto them each man his Certificate, which 
they had received in the beginning; those there- 
foie were carried in to the King, who when he 
had read them, said, Where are the men? To 
so whom it was answered, They are standing with- 
out the Gate. The King then commanded to 



240 THE PILGRIM'S PKOGKESS 

Isa. 26:2. open the Gate, That the rhjlitcous natiotiy said he, 

that keepeth Truth may oiter in. 

Now I saw in my Dream that these two men 
went in at the Gate: and Joe, as they entered, they 
were transfigured, and they had Raiment put on 5 
that shone Kke Gold. There was also that met 
them with Harps and Crowns, and gave them 
to them, the Harps to praise withall, and the 
Crowns in token of honour. Then I heard in 
my Dream that all the Bells in the City rang lu 
again for joy, and that it was said unto them, 
Enter ye into the joy of your Lord. I also heard 
the men themselves, that they sang with a loud 
voice, saying. Blessing, Honour, Glory, and 

Rev. 5: 13. 14. Power, be to him that sitteth upon the Throne, 15 
and to the Lamb for ever and ever. 

Now just as the Gates w^ere opened to let in 
the men, I looked in after them, and behold, the 
City shone like the Sun; the Streets also were 
paved w^ith Gold, and in them walked many men, 20 
with Crowns on their heads. Palms in their hands, 
and golden Harps to sing ])raises withall. 

There were also of them that had wings, and 
they answ^ered one another without intermission, 
saying. Holy, Holy, Holy, is the Lord. And 25 
after that they shut up the Gates. Which when 
I had seen, I wished myself among them. 

Imorancc Now while I was gazing uj)on all these things, 

^h^Hver! '^ I turned my head to look back, and saw Ignor- 

ance come up to the River-side; but he soon got 3J 
over, and that without half that difficulty which 



THE PILGRIM^S PROGRESS 241 

the other two men met with. For it happened 
that there was then in that place one Vain-hope Vain-hope 
a Ferry-man, that w^ith his Boat helped him over; hiI?ovS^ 
so he, as the other I saw, did ascend the Hill to 
5 come up to the Gate, only he came alone; neither 
did any man meet him with the least incourage- 
ment. When he was come up to the Gate, he 
looked up to the writing that was above, and then 
began to knock, supposing that entrance should 

10 have been quickly administered to him; but he was 
asked by the men that lookt over the top of the 
Gate, Whence came you? and what would you 
have? He answered, I have eat and drank in 
the presence of the King, and he has taught in 

16 our Streets. Then they asked him for his Cer- 
tificate, that they might go in and shew it to the 
King. So he fumbled in his bosom for one, and 
found none. Then said they, Have you none? 
But the man answered never a word. So they 

20 told the King, but he would not come down to , 

see him, but commanded the two Shining Ones 
that conducted Christian and Hopeful to the 
City, to go out and take Ignorance, and bind him 
hand and foot, and have him away. Then they 

25 took him up, and carried him through the air to 
the door that I saw in the side of the Hill, and 
put him in there. Then I saw that there was a ' 

way to Hell even from the Gates of Heaven, as 
well as from the City of Destruction. So I awoke, 

30 and behold it was a Dn^mn. 



242 THE PILGRIM'S PROGRESS 

THE CONCLUSION 

Now Reader, I have told my Dream to thee; 

See if thou canst interpret it to me, 

Or to thyself, or Neighbor; but take heed 

Of mis-interpreting; for that, instead 

Of doing good, will but thyself abuse: 

By mis-interpreting, evil insues. 

Take heed also, that thou be not extream, 
In playing with the out-side of my Dream: 
Nor let my figure or similitude 
Put thee into a laughter or a feud; 
Leave this for Boys and Fools; but as for thee, 
Do thou the substance of my matter see. 

Put by the Curtains, look within my Vail; 
Turn up my Metaphors, and do not fail 
There, if thou seekest them, such things to find, is 
As will he helpful 1 to an honest mind. 

What of my drof^s thou findest there, be bold 
To throw away, but yet preserve the Gold; 
What if my Gold be wrapped up in Ore? 
None throws away the Apple for the Core. 20 

But if thou shalt cafit all away as vain, 
I knoiv not but 7 will make me Dream again. 

The End. 



II 



NOTES 

The Author's Apology. This elaborate "apology'' for his method 
shows i)lainly Bunyan's fear that his book might not meet with the 
approbation of those to whom it was ad(h-essecl. These plain-spoken, 
straightforward men might think that such a vi^•aciolls and realistic alle- 
gory was mere trifling \^•ith solemn things. Hence it was necessary ta 
show that the method had the authority even of Holy Writ itself. But , 
probably to Bunyan's great amazement (for he wrote The Pilgrim's 
Progress to get it off his mind), the book found immediate and hearty 
acceptance. Bunyan's other great religious allegories were all written 
later. 

Page 27, I. 2. for to. This idiom was in better repute formerly 
t lull I at present. 

27, 7. the Way and Race of Saints. The book referred to is 
probably The Straight Gate, piiblished in 1676. This i3 an addi- 
tional indication that The Pilgrim's Progress was written during 
Bunyan's brief imprisonment in the bridge jail. (See Intro., p. 16. ^ 

27, 28. worser is a double comparative. Both double compara- 
tives and double superlatives are common in the older writers. They 
are now considered vulgarisms. 

27, 32. Still as I pulled, it came. "The metaphor here i> de- 
rived from spinning. In this the spinner having the wool or flax on 
the distaff takes hold of an end and draws it towards her, and twisting 
it between her finger and thumb to give it coherence, 'still as pulls it 
comes,' in the form of a continuous thread" (VenablesV 

28, 9. straight. A narrow passage; figuratively, a position 
of i)erplexity. 

28, 27. palliate. Apparently in the sense of conciliate, ('hanged 
in later editions to moderate. 

28, 32. Dark Clouds. Tn allusion, of course, to his alleirorical 
method. 

29, 5. Engins. Contrivances. The word fornu-rh liad a very 
wide range of meaning. 

29, 7. Angles. An angle is a fishing rod with hook and line. 

29, 10. grop't for. A method of catching trout with the hands 
which is not yet entirely unknown in certain remote regions. 

29, 14. Lime-twigs, etc. The practice of capturing birds by 
.^niearing twigs wiili sticky lime is familiar through the figura- 

24.3 



244 NOTES 

live use of the expression. The light and the bell were used at night 
to startle birds and thus make easy their capture. 

29, 15. goes. Walks. 

29, 18. Pipe and Whistle. Some birds can be caught only by 
imitating their songs. 

. 29, 20. If that a Pearl may in a Toad's-head dwell. A belief 
that was current up to the eighteenth century. See As You Like 
It, Act 11, Scene 1. 

29, 26. Paintings. There were no illustrations in the first two 
editions of The Pilgrim's Progress. 

29, 28. Bunyan implies that the significant part of the book is 
the inner meaning. 

29, 29. brave. Making a fine appearance. 

29, 32. dark, obscure, tho, then. 

30, 4. Was not God's laws. The singular verb with a plural 
subject was not unusual in Bunyan's works. It was and, of course, 
still is common in the language of the uneducated. 

30, 10. Pins and Loops, etc. See Exodus 26:5. The signifi- 
cance is that men, instead of disregarding symbolical teachings, took 
great pains in following out the minutest details of the Mosaic ritual 
in order that they miglit apprehend divine wisdom. 

30, 28, puts down all Wit. Surpasses all human skill. 

31, 3. lies in Silver Shrines. See Acts 19: 24. Bunyan's exact 
meaning is not clear, but the significance of the passage is easily 
grasped. The reference is apparently to the attempt of the silver- 
smiths of Ephesus to keep St. Paul from preaching. Bunyan offers 
to wager that his real meaning, in spite of the allegory, will be better 
understood and accepted by impartial men, than will the more literal, 
but specious argument of his imaginary opponent in favor of an 
unholy life. 

31, 4. Swadling-clouts are the bandages in which it was 
formerly the custom, in England, to wrap up newly-born children. 

31, 5. Informs. Guides. 

31, 10. Sound words, etc. See 1 Tim. 4: 7. "Refuse profane 
and old wives' faV)les." 

31, 19. express. Direct. 

31, 26. may. Can. 

31, 34. as high as Trees. Of high position. 

32, 4. he that taught us first to Plow. See Isaiah 28: 24-26. 
32, 10. nothing. In no way. Cf. "nothing daunted." 

35,3. (Marginal comment). The Gaol. The annotations and Bib- 
lical references in the margin are Bunyan's own work and should 
therefore be regarded as an essential part of the book. They are 
often very important in the interpretation of the allegory. 

35, 3. Denn. Bunyan's marginal note added in the Third Edition 
shows that the den signifies the jail in Bedford. The resemblance 



NOTES 245 

between this first sentence and the opening of Dante's Inferno has 
often been pointed out: "In the middle of the journey of our hfe I 
came to myself in a dark wood where the straight way was lost" (Car- 
lyle's translation). It is hardly necessary to say that Bunyan proba- 
bly never heard of Dante. 

35, 5. a Man cloathed with Raggs, etc. The rags typify the 
corruptions of the world, the book is the Bible, and the burden is the 
consciousness of sin. 

35, 14. refrained. Restrained. The word is not now used tran- 
sitively. The passage beginning with "In this plight" and ending 
with "What shall I do to be saved?" w^as, added in the Second 
Edition. 

36, 9. for that means regularlj^ "because." 
36, 11. frenzy. A noun used as an adjective. 
36, 21. carriages. Behavior. 

36, 25. condole is now used only intransitively. 

37, Foot-note. Evangelist. The verses at the bottom of this and 
several other pages were inserted under illustrations which appeared 
in early editions of The Pilgrim's Progress. They are undoubtedly 
Bunyan's composition. 

37, 18." Tophet. A place near Jerusalem where human sacrifices 
were offered. It became, in the words of Milton, "the type of Hell.'' 

38, 5. Wicket-gate. "A small gate, especially one forming part 
of a larger opening" (Standard Dictionary). 

39, 28. take a fancy by the end. "The image is from spinning" 
(Venables). 

39, 31. Pliable represents a class of men w^ho were often in Bun- 
yan's mind, persons who were easily persuaded, but as easily dis- 
couraged. 

40, 16. to come to a point. To make up one's mind. 

42, 4. Seraphims and Cherubins. These forms were in erm- 
mon use in Bunyan's time. "Seraphim" is now generally known to 
be a plural form. The singular "Cherubin" probably comes into 
English from the Italian cherubino. 

42, 15. drownded. This form was in fairly good standing two 
hundred years ago. 

43, 15. speed, luck, may, can. 

43, 16. May I get out. If I can get out. 

43.18. brave. Making a fine appearance; glorious, forme. In 
modern English, "for all that I care." 

44, 8. the next way. By the nearest way. 

44, 19. conviction for sin. The expression is regularly used to 
mean "the awakening by conscience to the evil and heinousness of 
sin." 

44, 29. His Majesties Surveyors typify tlie writers of the Bible, 
and the instructions mentioned on the following page are .sermons. 



246 XOTKS 

44, 30. sixteen hundred years. Bun van iias in mind tlu- six- 
teen hundred years that had elapsed since the hfe of Christ. 

44, 31. if perhaps . . . that, etc. On the chance that. 

45, 15. against. At the time of. 
45, 17. besides. To one side. 

45, 18. to purpose. Thoroughly. Ihe phrase was colloquial. 

45, 31. turned their tales. Changed the subject. 

46, 7. Mr Worldly "Wiseman. The whole passage relating to 
Mr. Worldly Wiseman was added in the Second Edition. 

46, 16. having some guess of him. Suspecting who he was. 

47, 22. "beshrow. More conmionly, fK'^hrcw. Used in a mild 
i niprecation or curse. 

48, 1. Wearisomeness, etc. Nearly all the misfortune.^ that 
Worldly Wiseman prophesied happened to Christian. 

49, 7. name. Reputation. 
49, 13. presently. At once. 

49, 16. to his son. An obsolete idiom. 

49, 17. to speak on. So to speak. 

49, 27. in credit. Creditably or respectably. 

60, 15. wot. Knew. ^ 

53, 7. Then Evangelist proceeded. It is interesting to note 
that both in substance and in form ]>vangelist's speech is a sermon. 
Its phraseology and method of arrangement are highly characteristic 
of Bunyan and other dissenting j^reachers of the tiine. 

53, 12. savoureth. To have the tiavor of. Some editions read 
favoureth. 

54, 20. ministration. Administration. 

54, 24. He to whom, etc. This allegory within an allegory is 
very confusing, and Evangelist's interpretation does little to make 
the matter clear. Bunyan's sentence about the Bond-woman v^eems 
to be based upon a misreading of Galatians 4: 25. That passage is 
in itself sufficiently obscure. Fortunately, the understanding and 
appreciation of The Pilgnm'i^ Pro(prs{< are not dependent upon a 
solution of this mystery. 

54, 27. in a mystery. Allegorically. 

55, 25. still. Constantly. 

57, 29. Beelzebub. A prince of the demons, or false gods. Mil- 
ton, in Paradise Lost, makes him Kcond in lank to Satan himself. 

69, 5. betterment. The meamng is tliat one is no better than 
the other. This is a very unconuuon use of bclterment. 

59, 12. he would have had you a sought." The a is all ihai is 
left of the more formal haiH^. Such expressions are still very familiar 
in spoken l<:nglish. Precise usage would ex];ect a present in>l(ad of 
a perfect inhnitive in this sentence. 

59, 25. dumps. .\ more dignitied word formerly than it is at 
present . 



NOTES 247 

60 8. cast up. Built. 

60. 14. butt. In modern Englisli, abut, to touch at the end or 
boundary line. 

60, 28. by that. When. 

61, 7. Travailler. The distinction, both in si;elling and meaning 
between travel and travail is comparatively itcent. Cf. travel, page 
62, line 5. 

61, 29. lift, not lifted, was the usual lorni ol the i)articiple. Com- 
pare Psalm 24: 7, "Lift up your heads, O ye gates; and be ye lift up, 
ye everlasting doors.'' 

63, 8. with pleasure. We should say "at pleasure." 

64, 12. Governour. Tutor. 
64, 24. figures. Symbols. 

67, 1. gracious. Filled with the grace of God. 

68, 31. Professor. The word means regularly in this book one 
who has made a public profession of religious faith. 

69, 2. fair. On the straight road. 
69, 28. despite. Defiance. 

71, 0. rack. There is a noun rack wliich means "a thin cloud." 
The verb means "to advance rapidly.'' After the Seventh Edition 
rack was changed to rackt. 

74, 5. a mark in his forehead. Uffor understands this to refer 
to 2 Cor. 3: 3, "Not with ink, but with the Spirit of the living Cod, 
known and read of all men." 

74, 20. bottom. Low land through which a stream flows. In 
many parts of America, such places are called "flats." 

75, 4. Fatt. Vat. Compare Joel 2: 24, "The fats shall overflow 
with wine and oil." The modern version of the proverb is, "Every 
tub must stand on its own bottom." 

7^, 28. doubt. Believe. The usage is still common in provincial 
English. 

78,1. doubt you want. Think you lack. 

79, 8. a wide field, full of dark Mountains. "We must bear 
in mind that Bunyan was a native of Bedfordshire, and had never 
seen mountains in his life, and had little idea of what they were like. 
His scenery, when it went beyond the objects familiar to him in his 
native county, is all drawn from the Bible. The passage before us 
is borrowed from Jer. 13:16, 'before your feet stumble upon the dark 
mountains' " (Venables). 

79, 13. going. Walking. 

79, If). (Marginal comment). A Ward of grace. The meaning 
of ward is not quite clear, but it is probably used in the sense of "a 
place of protection." 

80, 7. running against him amain, inuuung towards him 
with all their strength. 

80, 17. lions in the way. This i)hrast' has become ]>roverbial. 



248 NOTES 

80, 19. presently. At once. 

81, 11. Fact. An act; from Latin factum. 

81, 20. happily. Fortunately. Some have thought that the 
word should bv haplij, which would mean "by chance." All the early 
editions read happily. 

82, 11. benighted. Overtaken by night. In modern usage, it 
is generally figurative, referring to intellectual or moral darkness. 

82, 18. catched is used frequently by Shakspere. 

83, 10. shift. To cause to move away, or to get rid of. 

83, 12. miscarriage. The word could formerly mean almost any 
sort of failure in performance. 

84, 24. Graceless. This is the first intimation that Christian 
assumed his name when he entered ui)on liis pilgrimage. 

84, 25. to dwell in the Tents of Shem seems to typify the 
entrance upon the Christian life. It is looked upon as a privilege to 
which man is not entitled by nature. It demands an act of grace. 

86, 14. consented. Agreed. 

89, 22. withal. With. 

90, 27. Have you a family? This passage concerning Chris- 
tian's family was added to the Second Edition. 

92, 6. conversation. Conduct, or deportment. 

92, 14. things. In the Second Edition, in which this passage 
first occurs, the reading is sins, not things. 

93, 18. stript himself of his glory. 2 Cor. 8: 9. "Ye know the 
grace of our Lord Jesus Christ, that, though he was rich, yet for your 
sakes he became poor, that ye through his poverty might be rich." 

94, 24. original. The source of the existence of a thing. "In 
this sense archaic, except as applied to a primitive stock whence 
varieties have been developed; as, the wuld rose is the original of the 
cultivated rose" (Stand. Diet.). 

95, 14. sword, etc. This refers to St. Paul's description of the 
* whole armour of God," which is found in Eph. G: 13-18. From a 
phrase in verse 18, "praying always with all prayer," Bunyan coins 
the compound, all-prayer, wdiich he treats as the name of one part of 
the armour. 

95, 16. harness. To arm. 

95, 21 ff. Moses* Rod, etc. Most of these allusions should be 
familiar. The story of Moses' rod is found in Exodus 4: 2-4. The 
account of Jael's alluring Sisera into her tent and killing him by 
driving a nail into his head is in Judges 4: 18-22. Gideon (Judges 
7: 15-22) terrified and put to flight the army of Midian, by arming his 
followers with trumpets, pitchers, and lamps. A single verse (Judges 
3:31) mentions the incident of Shamgar's killing six hundred men 
with an ox-goad. For Samson consult Judges 15: 15, and for Davit! , 
1 Sam. 17: 49, 50. The Man of Sin is mentioned in 2 Thess. 2: 3-8. 

96, ^ ' the Delectable Mountains. "This, like the Hill Diffi- 



NOTES 249 

culty, the Valley of Humiliation, Doubting Castle, is one of the happy 
expressions with which Bunyan has enriched our language. No 
earlier example of its use has been pointed out" (Venables). 

96, 20. Immanuers Land. "Behold a virgin shall bring forth 
a son, and they shall call his name Emmanuel, which being interpreted 
is, God with us" (Matt. 1: 23). 

96, 30. was of proof. Had stood the test. 

98, 6. loaf of Bread, etc. See 2 Sam. 16: 1. The provisions 
with which Christian was furnished were Biblical rather than English. 

98, 13. Apollyon. Rev. 9: 11, "The angel of the bottomless pit, 
whose name in the Hebrew tongue is Abaddon, but in the Greek 
tongue hath his name Apollyon." The features of the fiend, as well 
as his name, are borrowed from the Bible. See Rev. 13:2, and Job 
41: 15. 

99, 22. let. "Hired out" is the modern colloquial equivalent. 

100, 6. nonage. The period of minority or legal infancy. A 
promise made in infancy can be disavowed later. 

102, 4. King's High- way. A public road, passage along which 
was free to all subjects. 

102, 6. strodled. Changed in later editions to straddled. 
102, 9. spill. Destroy, from Anglo-Saxon spiUan. 

102, 15. Then did Christian draw. The account of the fight 
with Apollyon is one of the most famous passages in the whole book. 
The minuteness and definiteness with which details are handled give 
it an air of reality not unlike that gained later by Defoe and Swift in 
Robinson Crusoe and Gulliver's Travels. 

103, 4. fetching of a blow. "To fetch a blow" is still more or 
less familiar in colloquial language. 

103, 15. that. So that. 

103,21. brast. An obsolete preterite of ftz^rs^. Changed to 6wrs^ 
in later editions. 

104, 8. Michael. One of the archangels who made war upon 
Satan. 

104, 22. affront. An assault. 

104, 25. Valley of the Shadow of Death. The expression 
occurs in Psalm 23:4. 

105, 8. them that brought up an evil report. The spies sent 
on ahead by the Israelites on their way from Egypt reported falsely 
that the land was filled with "men of great stature." See Numb. 
13 and 14. 

106, 21. Quag. Still common in quagmire. 

106, 23. King David once did fall. For the transgression of 
David consult 2 Sam. 11 and 12. 

107, 13. All -prayer. Treated here as a weapon, as in the descrip- 
tion of what Christian saw in the armory of the Palace Beautiful. 
(See p. 95.) 



250 NOTES 

108, 13. let slip. Overlook or omit. 

108, 20. neither . . . nor. Note the double negative. The 
objection to this construction is a comparatively modern refinement. 

109, 7. for that. Because. 

110, 14. Gins. The same word as engines. Formerly, it could 
mean an instrument of almost any sort. 

111, 5. shrewd brushes. Sharp encounters. At the time of the 
writing of The Pilgrim' fi Progress the Catholic church was almo.st 
without influence in England. A few years later the situation v. as 
very different and the real, although secret, preference of Charles II. 
and James II. for the Catholic church had made the Catholic party com- 
paratively strong. In the Second Part of The Pilgrim's Progress 
neither Pope nor Pagan is mentioned. 

111, 16. till more of you be burned. Probably an allusion to 
the fires of Smithfield, a large open space in London where martyrs 
had been burned. 

112, 7. the Avenger of Blood. Faithful has in mind the cities 
of refuge, to which a man guilty of accidental homicide could flee 
"lest the avenger of the blood pursue the slayer . . . and slay him" 
(Deut. 19: 6). He likens his journey to the celestial city to a flight 
for life. 

112, 11. overrun. To run beyond, the last was first. See 
Luke 13: 30. 

113, 2. presently. Immediately. 

113, 30. set him on work. Clive him work. 

114, 12. leered. Looked shamefacedly away, 

116, 3. Adam the first typihes unregenerate human nature, and 
his daughters, mentioned a few lines further along, are "all that is in 
the world . . . and of the world" (2 John 2: 16). 

116, 26. the Old Man. This means precisely what "Adam the 
first" means. The (piotation in the text is in Col. 3-9. For some 
reason Bunyan does not give the reference in the margin. 

117, 24. strook. Struck. Strook, or stroke, is the old preterit^ 
of to strike. 

122, 22. promotion. Used in the sense of "reward." 

123, 12. should a been. Sf. not* 59, 12. 

125, 2. the New-birth, the insufficiency of our works, etc., 
were familiar theological terms among the Dissenters. It was by the 
new-birth, or regeneration, tliat the "old Adam" was dispossessed. 

125, 16. Grace. In this l)oc)k "grace"' always signifies the grace 
or favor of God, which was lu^ld necessary to salvation. 

125, 25. (In margin.) O brave Talkative. This hiunorous 
ejaculation was omitted from later editions. 

126, 11. brave. Making a line ai)pearance. 
126, W. sorry. Mean or paltry. 

126, 31. pretty. Attractive in appearance. The worM had not 



NOTES 251 

yet acquired the contemptuous significance which almost inevitably 
accompanies it at the present time, when used as a modifier of man . 
127, 12. discovery. An uncovering, or exposure. 

127, 18. conversation. Manner of life. 

128, 2. in his kind. According to its nature. Compare "the 
kindly fruits of the earth" in the Prayer Book, where kindly means 
natural. 

128, 14. their. There is no grammatical antecedent for the 
pronoun. It is logically implied in the singular noun Turk. 

129, 4. that. The antecedent of that is their in the preceding line. 

129, 21. practick. Practical. 

130, 5. fruit. The word meant anything that was harvested. 
130, 12. one that parteth the Hoof, etc. The combination of 

parting the hoof and chewing the cud symbolizes the union of moral 
an<l spiritual qualities, 

130, 22. ought. Aught. 

131,3. Not so fond of his company. Faithful's forgetting that he 
was at first very favorably impressed by Talkative is a realistic touch. 

131, 15. Conversation. See note 92, 6. 

132, 18. You lie at the catch. "You are lying in wait to catch 
me in my words and trip me up" (Venables). 

133, 3. attended with doing. James 1:23. "For if any be a 
hearer of the word, and not a doer, he is like unto a man beholding 
his natural face in the glass." 

133, 12. speculation. Observation. 

133, 31. To him that hath it. etc. This paragraph sets forth 
the meaning and significance of grace according to Puritan 
theology. 

135, 31. Catechizer. One who gives instruction in the elemen- 
tary truths of religion by means of question and answer. 

137, 14. Conversation. See note 92, 6. 

137, 15. Co stumble the World. Cause it to stumble. The 
word was changed in the Second Edition to puzzle. 

137, 26. wain. Wagon. The word is now obsolete, except in 
the expression, Charles's Wain, a name for the constellation familiarly 
called the Great Dipper. 

140, 12. by and by. Immediately. 

140, 14. who will strain hard but they will kill you. They 
will strain hard rather than let you off without killing you. 

141, 3. Vanity Fair. The title of Thackeray's novel comes from 
this. "Vanity Fair was European society as it existed in the days of 
Charles II." (Froude). 

141, 11. original. See note 94, 24. 

141, 15. Legion. Bimyan, j^erhaps unconscious of the real mean- 
ing, uses this word as the nauK^ of a demon. See the story of Christ 
and the man "with an unclean spirit." Mark 5: 1-1 (i, especially verse 9, 



252 NOTES 

**Ami he asked him, What is thy numt-? Aiul he answered, saying, 
My name is Legion: for we are many.'' Coniijare Carlyle's ^Sartor 
Rcsartus, Book II, Chapter YIII. "Does Legion still lurk in him, 
though repressed; or has he exorcised that Devil's Brood?" 

141, 22. Preferments. Promotions of any sort, but especiaUy 
ecclesiastical. 

142, 3. Fairs. It was customary for fairs to be laid out after the 
manner of towns, with streets and rows, and with quarters, each for 
its especial wares. The various amusements were calculated to 
allure people within the enclosure. 

142, 18. thorow. Through and thorough were originally the same 
word, lusty, merry. Compare German lustig. 

142, 21. The Prince of Princes, etc. Tliis aUudes to Christ's 
temptation in the wilderness. See Matt. 4: 1-11, 

143, 1. cheapen. To bargain for. 

143, 18. Bedlams. Lunatics. The word is corrupted from I^cth- 
lehem. The hospital of St. Mary of Bethlehem in London, originally 
a priory, was converted after the Reformation into an asylum for the 
insane. Outlandish-men. Foreigners. Compare German A Jts/anrf^r. 

143, 22. the language of Canaan. See Isaiah 19: 18, "In that 
day shall five cities in the land of Egypt speak the language of Canaan.' 
The Canaanites were the chosen people and not "men of this world." 

143, 25. Barbarians. Bunyan seems to be using the word in the 
classical sense of foreigners, or more precisely, persons speaking a 
language that can not be understood by the hearers. It is not strange 
that his reading of the New Testament should have taught him this 
usage. See Acts 28: 4; Rom. 1: 14; 1 Cor. 14: 11. 

144, 3. carriages. Behavior. 

144, 17. brought to examination. "At every large fair there 
was a court of justice called the 'Pie-powder Court' where a ready 
justice was administered for offences committed in the fair" (Vena- 
bles). Pie-powder is corrupted from pieds poudreux (dusty feet). 

144, 17. they that sat upon them. The magistrates who sat 
in judgment. 

144, 25. to let them. To hinder. This use of the verb is now 
entirely obsolete, but we still have the noun in a single phrase,"wiih- 
out let or hindrance." Compare, "He who now letteth will let, until 
he be taken out of the way" (2 Tlicss. 2: 7). The use of the word in 
tennis to indicate the stopping ot tin- ball by the net is somewhat 
similar. 

144, 7. still. Constantly. 

146 13. concluded. Determined upoti. 

146, 22. Here also, etc. This paragraph was added to the Second 
Edition. 

146, 27. suffer. Be put to death. l-.vangelist had foretold that 
one of them would be condt-nuird. 



NOTES 253 

147, 8. in order to their condemnation. So that they might 
be formally convicted. This seems to imply that condemnation was 
decided upon before the trial. This is what was done in many of the 
prosecutions of Dissenters in Bunyan's time. He himself was kept 
in jail without any regular trial. In fact, this whole court-room 
scene must have been based largely on personal experience. 

147, 24. parties. The factions. 

148, 8. Pickthank. A flatterer. 

148, 12. My Lord in an English court is the equivalent of "Your 
Honor" in an American court. 

150, 1. Old Man. See note on "Adam the first,"' 116, 3. 
150, 15. Runagate is a corruption of renegade. 

150, 21. upon the place. On the spot. 

151, (Marginal note.) The Judge his speech. Tlie judge's 
speech. The notion was widely prevalent in the seventeenth century 
that the 's of the possessive case was a contraction of the possessive 
pronoun his. It is in fact a relic of the Anglo-Saxon genitive case 
ending, es. 

152, 16. the Jury. "Abstract qualities of character were never 
clothed in more substantial flesh and blood than these jurymen, 
Spenser's knights in the Faerie Queene are mere shadows to them" 
(Froude). "The imaginary trial of Faithful, before a jury composed 
of personified vices, was just and merciful, when compared with the 
real trial of Alice Lisle before that tribunal where all the vices sat in 
the person of JefTreys" (Macaulay). 

154, 28. By-ends. "Every age produces such men as By-ends. 
But the middle of the seventeenth century was eminently prolific of 
such men" (Macaulay). This interview with By-ends was first added 
to the Third Edition. 

155, 26. Waterman. A boatman or ferryman. 

156, 4. to carry it. To behave. 

157, 2. to jump in my Judgement with. To agree with. 

158, 6. congee. A bow. The word usually has reference to a 
salutation on parting, not as here on meeting. 

158, 10. in their minority. Under age. Cf. nonage^ 100, 6. 

158, 15. cousenage. Cheating. 

153, 2. jumps not with them. Does not agree with them. 
Cf. jumv in my Judqctnent with, 157, 2. 

159, 14. at a clap. At once. "What, fifty of my followers at a 
clap!" (King Lear, Act i, Scene 4). 

161, 6. "benefice. "A church office endowed witli funds for the 

maintenance of divine service" (Stand. Diet.). 

161, 14. Call. This has reference to the "call to preach." 

161, 27. dissenting, l^sed here in the unusual sense of denying 

or disavowing. In later editions the word is changed to disf^crting 

(d<'serting). 



254 XOTKS 

163, 23. Stalking-horse. A hor>(' behind which a liiinler con- 
ceals himself in stalking: orame. 

163, 20. Witches. Ihe word formerly miplied nothing us to sex. 

164, 13. Judas the Devil. Judas Iscariot. 

164, 25. designed. Had desitrns upon. 

165, 28. Demas is mentioned thrcv- times in the New Testament, 
twice (Col. 4: 14 and Philem. 24 > as a companion of St. Paul, and 
once (2 Tim. 4: 10) as liavine: forsaken him because he "loved this 
present world.'* He has sometimes been identified with Denuiiins, 
the silversmith of Ephesus (Act? 19: 24\ This would pive .<ome 
point to his connection with a silver mine. Bun van's characterization 
of him, however, is entirely his own invention. 

167, 1. one of his Majestie's Judges. This, of course, refers 
to St. Paul, whose condemnation of Demas can only be inferred. 

168, 7. Monument. This passaere concerning Lot's wife was 
added to the Second Edition. 

170, 7. cut purses. Purses were formerly worn .^uspende<i from 
the belt. 

171, 11. Surfeits. Disorders arising from overeating. 

175, 22. a very dark Dungeon. It should not be forgotten 
that The Pilgrim's Progress was a "prison book," and that Bunyan 
could handle this matter with first-hand knowledge. The conditions 
in the jails and prisons of England two hundred years ago are almost 
incredible. General interest was aroused in the subject a century 
later by the philanthropist Howard, who like Bunyan was a native 
of Bedfordshire. 

175, 23. Here then they lay, etc. This is another passage in 
which Bunyan proves himself a forerunner of Defoe and Swift. The 
specification of the days of the week is precisely in their manner. 
All three instinctively use the same device to give to their stori»-s the 
air of reality. 

176, 20. condQle. Used transitively See note 36, 25. 

176, 26. make away themselves. We shouhl say "make aw:..< 
with themselves," i.e., commit suicide 

179, 6. S wound. A swoon. 

182, 5. consented. Agreed. Compare the passage in the Mar- 
riage Service: "Fora-nnuh as M. and N. have ron^entt-d Toi:»tl»»i m 
holy wedlock.'' 

136, 16. bottom. See note 74, 20. 

186, 25. Hypocrites. For these various "Hypocrites " ronsidt 
Cen. 25:29-34; Malt. 26. 47-49; 1 Tim. 1:20; Acts 5: I-IO. 

137, 20. Perspective-Glass. A field glass. 
133, 29. at present. .\t once. 

130, 27. Wanton. Dis.-^olute. 
191, IS. Clout. A cloth or rag. 
191, 25 strook. Se' note 117, 24. 



NOTES 255 

192, 11. spending Money. The distinction is illustrated by a 
l)assage in Grace Abounding. "Those graces of God that were now 
i^reen in me were yet but hke those cracked groats and fourpence half- 
pennies that rich men carrj- in their purses when their gold is in their 
trunks at home." 

193, 30. like one upon whose head is the Shell. • To talk 
like one who has got the shell on his head' is still used as a proverbial 
expression for one who speaks without understanding a matter. 
Lapwings and some other birds 'of the brisker sort* are said to be 
able to move about the moment they are hatched, before they have 
got themselves free from the shell" (Venables). 

194, 6. (In margin.) snibbeth. Rebuketh. 

194, 19. Caytifif, from the Latin captivus, a captive, came to 
mean an inferior, and then a person of abject disposition, a wretch. 

195, 29. Birds. See note 192, 30. 

196, 20. Journeymen Thieves. That is, not ma.ster workmen. 
A "journeyman,*' connected with the French ^tour, a day, was a man 
who worked by the day for another and not on his own account. 

197, 9. King's Champion. It is still a part of the ceremony of 
coronation for the champion to announce his willingness to fight any 
one who denies the King's right to the throne. Compare Sartor 
Resartus: "I read in their New.spapers that the 'Champion of Eng- 
land,' he who has to offer battle to the Universe for his new King, 
has brought it so far that he could now mount his horse with little 
assistance" (Book III, Chap. III). 

197, 28. get within him. Get by his defenses. 

198, 7. Heman, "A singer" (1 Chron. 6: 33). Psalms 88 and 
89 are ascribed to him. Through a printer's mistake this was printed 
Haman in early editions. Haman would hardly serve as a "champion,'* 
and certain ingenious editors substituted Mordecai. 

198, 15. sorry Girle. See Matt. 26: 69-75. 

198, 21, Habergeon. A coat of mail for the breast and neck. 

199, 11. footmen. Men on foot. The Heavenhj Footman is the 
title of one of Bunyan*s books. 

201, 1. black of flesh. *We should say "dark. ' 

204, 31. I will round you in the ears. Round, wliether as a 
verb or an adjective, had the significance of "frank, direct speaking." 
ilence, the expression is equivalent to, "I will drum it into your ears." 

205, 7. prove. To test. 

205, 10. Let thee and I. Such solecisms are not unusual in 
Hunyan. He wrote tlie language as he heard it. 

206, 2. watch. Keep awake. 

206, 31. perdition. This account of Hopeful's conversion fol- 
lows very closely Bunyan's own exi)eriences, as narrated in Grace 
Abounding. 

207, 14. presently. See note 49, 13, 



206 NOTES 

20S, 9. should. This use oi should to indicate customary or 
repeated action, although unusual in The Pilgrim's Progress, is a 
characteristic <.f Bunvau's ciiction. 

212, 9. Jesus his inditing. Jesus's inditini;. See note 151. 

214, S. My grace is sufficient for thee. **A.s 1 thouerht my 
case most sad ami tt^arful. these words did with ?reat power suddenly 
break in upon me, *My grace is sutficient for thee.' three tmies al- 
together" {Graee Abounding). 

217, 23. Ask my fellow if I be a thief! 'A proverbial ex- 
pression, derived frcMU one member of a com})aiiy of thieves appealin;tc 
to another to testify to his honesty" (Venabiesi. 

220, 27. fantastical. Having a fanciftd, not a real, foundation. 

221, 20. conceit. Conception. 

223, 27. convictions of sin. See note 44, 19. 

224, 25. "The passages which it is most difficult to defeno au- 
those in which he altogether drops the allegory, and puts into the 
mouth of his pilgrims religious ejaculations and disquisitions, better 
suited to his own pulpit at Bedford or Reading than to the Enchanted 
Grouml or the Interpreter's Clarden. Yet ev^n thp«;f. Ttassaef^*^ . . 
we feel that we could ill spare" (Macaulay). 

229, 11. colour. Excuse. 

230, o. Turtle. Die turtle-dove. 

230, \:-). the Bride and the Bridegroom tyjnfy Christ and the 
redeemed <oul. 

232, 6. Instrument. "We see throutrh a das.^ darkl v" ( 1 Cor. 13\ 

232, 2S. stounded. Amazed. 

233, 3. Enoch and Elijah. It is recorded that Enoch and 
Elijah were taken to heaven without dying. 



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